

Class 



GopyrightN? 

COPYRIGHT DEPOSIT. 






M - W. MIRACLE 



The Gospel in Shadows 



Written by 



MERIDITH W. MIRACLE 



PRICE $2.00 POSTPAID 



ZACK C. HULL, Publisher 
ATLANTA, GEORGIA 

Copyrigted 1919 



«A 






a zs 



JUi. i'd '9i9 



©CU586053 



< I f 



THE GOSPEL IN SHADOWS 5 

PREFACE 

Sensible toif my own imperfections and the momentous 
task before mei, I tremble, by my apprehensions of the shad^ 
owy consolations along the way from Eden to Calvary in- 
spires the undertaking of presenting a few of them, relying 
on God for gospel light and liberty. If I were master of all 
earthly knowledge and could qu'ote the entire Bible from 
memory, I could present hut a comparatively few of the 
gospel .sweets which lie hidden under the symbolic dealings 
of God with man from the creation to the giving of the law 
on Mount Sinai, and then meandering through the Jewish 
Ceremonials to the Great and bleeding Substance toif all shad*- 
ows on Calvary. I realize that unless my mind and pen 
are 'sanctified iby Almighty God to His own glory and honor 
and the peace and comfort of His Zion, all my efforts will 
be ibarren of any lasting good, 

John saw "a woman clothed with the sun, and the moon 
under her feelt, and 'upon her head a crown with twelve 
istars." Rev. 12:1. This "Woman, we understand to be the 
bride of Christ, or the Church of the living God. This vision 
presents the Church under the gospel dispensation of time, 
with the "moon" (law) under her feet, hut we desire to pre- 
sent her as she existed under the "moon" (law). The "moon" 
epoch of -time was shrouded in shadows, but there was never 
a shadow without a "'substance," and Ithe following- pages 
of this book will present a few of the gospel shadows ex- 
tending back through the law, making more sweet and illus- 
trious the "Eternal Substance." 

I am sure tha|t the "Tahernacle" which was 'constructed 
in the wilderness, with all its gorgeous colors, and the 



6 THE GOSPEL IN SHADOWS 

twenty thousand singers, all in perfect order, rendering ac- 
ceptable praises, and the smoke of thousands of daily sac- 
rifices ascending up to a reconciled God — all this sublime 
arrangement could convey bult a dim shadow of the Great 
Anti-type. The crimson stream of atoning blood began to 
flow in covenant efficiency and sympolic sweetness with 
righteous Abie's sacrifice, and it has sanctified every shad- 
ow pointing ito the death of Christ on the cross, through the 
law dispensation otf time. 

It is the purpose of the following chapters to point out 
a few "way-marks" of salvation by grace, revealed in "moon- 
light 'shadows" and vindicated by the effulg&nlt light of the 
noon-day gospel. Every little "washing" and "offering" 
connected with the Ceremonial theocracy of the Jews has 
its anti-ltype in the gospel Church, and Jesus, its Great 
Author. By a careful notice of these types and shadows it is 
easy to recognize the true Church of Christ among so many 
worldly organizations claiming that sublime dignity. If I 
do no more than ithis, I am sure that my time and pains will 
meet an adequate return. Aside from this, I hope to give 
the gospel, as recorded in the Neiw Testament, a brighter lus- 
tre and 1 beget in the hearts of the sainlfs a deeper reverence 
•for our God, by pre.isenting symbolic evidences of the 
truth. 

The hour is approaching when my heart, my pen and my 
tongue, will foe no longer a'ble to move in the service of my 
Maker, Ibut I trust It'll at while my heart continues to beat, 
it may feed a warm love for the Zion of my God, and the 
prosperity of each little saint in her honorable courts. To 
this precious grace, I commend this little book, and I ear- 



THE GOSPEL IN SHADOWS 7 

nestly entreat its readers to go to God in prayer for me, 
that I may finish my course in peace. 

Your little brother in hope, 

M. W. MIRACLE. 
Sta. A., Dallas, Texas, January 31, 1916. 

NOTE 

The author can assure the critic that he or she will be 
rewarded by searching tlhe pages of this book for imperfect 
diction and logic. He makes no pretensions to literary pro- 
ficiency nor elegance of composition. If the saints of God 
want to hear from home, and find rest under the Shadows 
of the Rock as they journey through typical Canaan and talk 
with typical Jews about Jesus and His kingdom, we invite 
you to read. May G.oki sanctify your investigation to your 
good and His glory. 

THE AUTHOR. 



THE GOSPEL IN SHADOWS 9 

CONTENTS 

1. The gospel from the shades of Eden. 

2. True doctrine and its typical opposition from Eden. 

3. The sad and shameful exodus from Eden. 

4. The Lord's sheep pastured and school esd. 

5. Abraham seeking a wife for Isaac. 

6. God's ijudigments of Egyplt. 

7. The Tabernacle service and its gospel shadows. 

8. The Wilderness manna in gospel substance^ 

9. \ The Wilder n e's s Rook smitten by Moses. 

10. Typical Jacoh on Eagle wings. 

11. The promulgation of the Ceremonial law. 

12. The law and nature of pardon. 

13. The Jewish Altar and its comforting shadows. 

14. Ruth, Naomi and Boaz in Gospel Shadows. 

15. Temporal Israel, a Bible shadow of the True Church. 

16. The typical church, not a proselyting body. 

17. The same, continued. 

18. The typical deadness of Sarah's wom'b. 

19. The spiritual birth proclaimed in baptism. 

20. The shadow of the bride in water baptism. 

21. Gospel baptism the shadow of organic Zion. 

22. The typical Vineyard of the Lord. 

23. The triumphs and conflicts of David in gospel shadows. 

24. The triumph of Gideon in gospel terms. 

25. The Lord's Supper a Sacrament. 

2!6. Why two emblems in Ithe, communion? 

27. The Sabbath gospelly considered. 

28. The Ark of the Deluge in shadows. 

29. The typical birth of the bride in blood and water. 

30. The gospel in literal matrimony. 

31. The 'bride possessed toy her husband. 

32. Judgment, Justice and mercy agreed. 

33. A gospei dream. 

34. Condensed sermons. 



THE GOSPEL IN SHADOWS 11 



CHAPTER 1 
THE GOSPEL FROM THE SHADES OF EDEN. 

The word "Eden," in the Hebrew language, denotes 
"pleasure and delight." The "Garden of Eden" was the 
residence of our first parents in their state of purity and 
blessedness. It is not my purpose to present any claim 
as to its location. I am sure that for most wise purposes 
God has cast into the silent realm of oblivion every 
identification of this fair portion and location of His works. 
The charming delights of that sweet spot were unfitted for 
sinful eyes to behold its sublime beauties, or polluted ears 
to listen to its perfect harmonies. They were only adapted 
to .beings of innocent purity, and when sin entered on that 
unsullied stage, with all its curses and blights, the curtain 
fell, and like a dark pall hid away from man the scene 
of the world's greatest and saddest tragedy. Like the sin- 
cured cities of "Sodom and Gomorroah," which were con- 
sumed by fire from heaven and the verdant valley on which 
they rested s'unk under the Dead Sea, the Lord obliterated 
from the face of the earth every identity of primitive Eden 
and it can now only be found on the "page of holy writ," 
or in our wondering imaginations. 

Though the Garden of Eden mestles on the sun-rising 
shore of the Ocean of Time, her stately shadows reach across 
to the sun-setting shores of the gospel day, revealing her 
former beauties in gospel shadows to God's spiritual people. 
It is my delight to hold up for those having "eyes to see," 
and "ears to hear," the spiritual telescope through which 
they can behold the past beauties of Primitive Eden, the 
sweet gos'pel shadows that find substance in the organic 
kingdom, or Church of Christ, and on to the heavenly Eden, 



12 THE GOSPEL IN SHADOWS 

•whose' beauties and delights are there a thousand-fold en- 
larged. Earthly Eden was made to respond to the delight- 
ful requirements of earthly, yet, innocent beings, but Heav- 
enly Eden is far more resplendent in eternal charms, to 
suit the requirements' of spiritual and heavenly beings. 
Paul was caught up to the Paradise of God, and saw things 
which were "unlawful to utter." Ever after, he wanted to 
go to that rapturous abode.__0 dear Pilgrim saints, let us 
hope that we are nearing the' blissful borders of heavenly 
Eden. 

Eden was a symbolic figure of the Church in many 
shadows. It is often referred to as "Paradise," and that 
word denotes an enclosed place of delight. The' true church 
of Christ is an inclosed place of spiritual delights. 'Like 
primitive Eden it is the abode of innocent beings. God's 
children are made innocent by the blood of Jesus. Innocence 
is the opposite of guilt, and loving Jesus bore the guilt of 
His bride, the church. The same Lord that "walked in the 
midst of earthly Eden in the cool of the day," crying, "Adam, 
where' art thou,' walks in His spiritual Eden today "crying 
the life-giving words, Adam, where art thou?" His elect 
bride is< in the fallen Adam, and must be "called out." 'Like 
His Edenic creatures, His "sheep hear His voice', they fol- 
low Him, and He gives unto them eternal life, and they 
shall never perish." Oh, the worth of that life-giving call, 
which resurrects our dead souls from the sinful slumber 
of death, unto life eternal. O, what a similarity of the 
Eden call to Adam, with that of a spiritual call of the bride 
to spiritual life, in regeneration, or the spiritual birth ! 
"Adam, where art thou?" Adam heard the words of his 
Lord, and crouched behind hisi flimsy apron of "fig leaves" 
to hide himself, because he was naked. O, how like poor 
trembling sinners, when called to spiritual life. They never 
fail to "hear," but, O, how poor and naked they do feel. 
They, like Adam and Eve, crouch behind their own "fig- 



THE GOSPEL IN SHADOWS 13 

leaf apron" of self righteousness, as the Lord tells them of 
all their sins. l It is then that the "pains and pangs" of 
their spiritual birth take hold upon them, and there is no 
more ease until their deliverance from the scrutinizing gaze 
of an offended God, gives way to the smiles of a redeeming 
Savior, whose adorable' righteousness covers all their shame. 

*It is a consoling truth that our first parents were 
clothed, before being turned out of the Garden, thus signi- 
fying a robe of righteousness already prepared in Christ to 
cover their sin, even before leaving the immediate presence 
of an offended God. Their clothing was of "skins," which 
would signify the offering of sacrifices to God, symbolically 
pointing to the approaching sacrifice of the Son, and this, 
before man had transgressed the law of his Maker. O, what 
a sweet shadow of a complete redemption for the bride of 
Christ, already prepared, and reserved, before its need, in 
fact, existed. Their clothes were prepared and put on them, 
before they were turned out of the garden. 

IWe would fail to do this instructive subject justice by 
leaving out some thoughts regarding the formation of 
mother Eve. (She was taken out of Adam while he was in a 
"deep sleep," by the almighty power of God. This was a 
great miracle, but it was no more wonderful than the daily 
and hourly occurrence of od taking out His spiritual Eve 
from "sleeping" Adam in time, and presenting her to His' 
Son, the "Second Adam." Man is as powerless either to 
help or to hinder this spiritual "taking" out of elect Eve, 
today, as was> father Adam im the Garden, to help or hinder 
the miraculous work of "taking a rib from his side," and 
making of it a woman. 

lit is also a peculiar fact that Eve was taken from near 
Aldam's heart, thus signifying her right to his affections and 
protection. She was not taken from his head, that he might 
oppress her, neither was she takein from his feet, that he 
might abuse her, but she was taken from his side, denoting 



14 THE GOSPEL IN SHADOWS 

affectionate companionship. In respect to Christ and His 
Church, she nestles near His loving heart, with His super- 
lative wisdom above in the Head, to devise her eternal sal- 
vation, and the power in His feet below, to tread the' "wine- 
press" of God's just wrath, thus executing a full and com- 
plete solvation for her. O, what a Husband for strength, 
for wisdom, for affection and eternal riches! How His ten- 
der, dependent bride should love, honor and obey Him! 

The garden of Eden was profuse in rare fruits and 
flowers. The foliage of evergreen trees, which shaded bub- 
bling fountains of pure water, and the perfume-laden air; 
all combined to make Eden a Paradise indeed. No death 
there. No sickness, no sighing, no poverty, no fear, no cold, 
no heat and no discord in that happy place. All was har- 
mony. The rippling brooks, the singing birds, the' rustling 
leaves, the zephyr breeze and the affectionate voices of 
manly Adam and womanly Eve, all combined in one con- 
tinual strain of sinless melody. "In the midst of that gar- 
den grew two trees, the fruits of which, man was not to 
eat, to wit: the "Tree of Life," and the "Tree of the knowl- 
edge of good and evil." There was a special penalty at- 
tached to the "eating of the fruit of the tree of knowledge 
of good and evil," and that penalty was death. "And the 
Lord God commanded the man, saying Of every tree of the 
garden thou mayest freely eat: but of the' tree of the 'knowl- 
edge of good and evil, thou shalt not eat of it: for in the 
day that thou eatest thereof thou shalt surely die." Now, 
I am sure that there is not a larger text in the Bible than 
this one quotation, yet, there is no gospel in it. It doesn't 
reveal a Savior to lost and guilty sinners, but it reveals 
the need of one, for Adam transgressed the law of his 
Maker, and died. There can be no hope in a broken law. 
'While the woman did not receive the commandment which 
caused her death, directly from the mouth of her Maker, 
yet she was conscious of its existence, and its penalty, for 



THE GOSPEL IN SHADOWS 15 

she told Satan all about it, and the devil made her believe it 
meant something else, and succeeded in getting her to eat 
of "the forbidden fruit" He did not try his seduction on, 
Adam, for he knew that he had already accomplished that, 
through his wife. He was aware of the supernal love Adam 
had for Eve, and he knew that he would suffer the pangs 
of hell with her, rather than refuse to eat of the fruit she 
had eaten, and be' separated from her through all time and 
eternity. O, what a type of Christ and His spiritual Eve. 
The; Son loved His Bride, and He voluntarily endured, not 
only temporal death with her, but He endured the pangs 
of he'll in "dark Gethsemane," for her. 

The devil presented all the desirable features of that 
tree to Eve, and through her plastic and innocent mind, 
instilled his poison of sin into her nature. He planted in 
her fertile nature the seed of lust, and it inflamed her 
imagination, and enlarged her vision of earthly conquests 
The result was, self was enthroned in the heart where God 
had reigned. Satan knew the weakness of women, 
in meeting his arguments. He told her that "the tree was 
good for food," it was pleasant to the eyes and "a tree to 
be desired to make one wise." Gen. 3-6. We have many 
such women of modern times. Some have ignored Jesus 
Christ, as a Divine Substitute for His people, formed an 
illegal alliance with the devil, and established a cult of 
human (Christian) science, by which alien sinners can pass 
right imto the "garden of Eden," by the "Cherubim and 
naming sword," and "pluck spiritual fruit from the Tree' of 
Life, and live forever." Lust for beauty, for knowledge 
and for things ,to eat had taken root in Eve, and through 
her siren arguments, together with his love for her, Adam 
eat, and they both died in each other's arms. Guilty lust 
closed the eyes of sinless innocence, and opened a distorted 
vision of the playthings of earth. 

This world's saddest tragedy was enacted in the ab- 



16 THE GOSPEL IN SHADOWS 

sence of the Lord, and when He walked through the gar- 
den, in the "cool of the day," He was not greeted byi the 
% usual running to meet Him, and the caresses from His 
innocent creatures, but what an unspeaka'ble silence must 
have pervaded that once delightful garden, exuberant with 
innocent prattling joy! (All nature was "draped in mourn- 
ing." The former melodies of song and praise's were 
silenced with guilty shame. In that painful gloom of all 
things animate, Adam and his wife were missing, "and the 
Lord God called unto Adam, and said unto him, Where art 
thou?" (Verse 9.) Dear trembling one's, that Godly inter- 
rogation has reverberated and echoed down the centuries, 
among the elect sons and daughters of Adam, and always 
finds them just where' the Lord found Adam and Eve. 
They crouch in hiding behind their self-made "fig leaf 
aprons," which typifies self righteous works, and they say, 
"I heard thy voice, and I was afraid, because I was naked; 
and I hid myself." Such garments- will do to hide our guilt 
and shame before men, but they utterly fail before God, 
and every trembling sinner called by the sovereign voice of 
Almighty God, knows from experience, what "a fearful 
things it is to fall into the hands of God," and are called 
to account. 

"Till now I saw no danger nigh; 
I lived at ease, nor feared to die; 
Wrapped up in self-conceit and pride, 
I shall have' peace at last, I cried. 

But when, great God, thy light divine 
Had shone on this dark soul of mine, 
Then I beheld with trembling awe, 
The terrors of thy holy law." 



THE GOSPEL IN SHADOWS 17 



CHAPTER 2. 

THE TRUE DOCTRINE AND ITS TYPICAL OPPOSITION 
FROM EDEN. 

The Lord had told Adam, "that in the day thou eat est 
thereof, thou shalt surely die." In his interview with the 
woman, the sergent told her that "Ye shall not surely die." 
Dear reader, in these two antagonistic and opposite state- 
ments of Adam's (man's) future destiny, and his present 
condition, we have a premise for the two prevailing systems 
of religion on earth today. One of the&e systems teach that 
man is not dead, and the other one teaches that man is dead 
in "trespasses and in sins." One sprang from the devil 
and the other sprang from the Lord. Satan told Eve that 
man would not die as a consequence of his disobedience, 
and he is telling people today, through his multitude of hu- 
man agents, that MAN IS NOT DEAD, but "knows good 
from evil," and can choose the "good** and be saved, or 
"choose the' evil and be lost." That is exactly the doctrine 
Satan preached to Eve, but it disputed the doctrine of God, 
His Son and the holy Apostles. God said, "ye shall surely 
die," and Paul says, "death passed upon all men," by one 
mam's offense. Rom. 5-12. Centuries after, His only begot- 
ten \S'on came on earth and said, "the hour is' coming and now 
is, that the dead shall hear the voice of the ISon of God, and 
they that hear shall live." Jno. 5-25. This "hearing" and 
"living' evidently refers to the. "new birth," or regeneration; 
then Paul says, You hath He (God) quickened, who were 
dead," (Eph. 2-1.) referring to the same death state of fallen 
Adam. One of these Ede'nic doctrines proclaims a "DEAD" 
sinner, and the other proclaims a "LIVING" sinner, both 
in a state of nature. We have produced three unquestion- 
able witnesses', who testify) that man is DEAD, before 
regeneration and shown that nothing short of the "Voice 



18 THE GOSPEL IN SHADOWS 

of the Son of God" can put life into him, and that every 
one who hears that voice, lives. There is a "general call," 

which is the voice of the gospel, but there is a "special 
call," which is the "Voice of the Son of God." In the ab- 
sence of the latter, the former is wasted on "desert air," so 
far as eternal results are concerned iGod's covenant "sheep" 
are DEAD sheep, before He calls them to spiritual life. 
He says, "My sheep hear my voice, they follow Me. I 
give unto them eternal life and they shall never perish." 
The dead state of Adam and his posterity is the gospel 
theme, and redemption of the elect through the atoning blood 
of Jesus its eternal remedy. I believe that about nine-tenths 
of the numerous sects claiming to be followers of the Meek 
and Lowly Lamb of God, teach that alien sinners are no: 
spiritually dead, but that they are in possession of spiritual 
volition, and are naturally capacitated to "accept Christ 
and by so doing, come into possession of eternal life. 
We have shown that Christ is the "Tree of "Life" in the midst 
of the Garden," and that the "Flaming Sword," (the divine 
law of God) "turns every way" to prevent natural Adam 
from partaking and eating of its fruit, which is eternal 
life. Xow, dear friend, under which one of these opposing 
banners do you march? Are you one among the innumer- 
able host of Midianites, who look for salvation in the arm 
of flesh? If so, there is coming a day when a small 'army 
of Spiritual Jews will put you to flight, and cause you 
honor the power of God, in the salvation of helpless, death- 
stricken sinners. Are you one of that modern army of prosl 
elyters our Lord denounces? '1Woe unto you, scribes and 
Pharisees, hypocrites! for ye compass sea and land to make 
one proselyte; and when he is made, ye make him two-folcl 
more the child of hell than yourselves." Mat. 23-15. 

This is the inevitable result of "taking the world for 
Christ," under modern methods. Modern efforts to "evan- 
gelize the world," is founded on the false assumption that 



THE GOSPEL IN SHADOWS 19 

the world is "NOT DEAD," which is the Edenic "lie' of 
the "serpent." 

This false doctrine lurks in the heart of every unre- 
generate son or daughter of Adlam, aind it is but natural 
for them to proclaim it to the world, "outside the walls" of 
Jerusalem. The .blood was sprinkled on the altar, the 
ground around it, on the "veil 1 " of the temple, and then the 
High Priest would go into the "Holy of holies," and sprinkle 
the blood of the sacrifice on the ark and "mercy-seat." 
This symbolic work of applying the blood of the slain lamb 
to the temple and its holy utensils, sanctified them for their 
typical offices. There was no way /to the "Holy of holies," 
which is a type of heaven, but by and through the blood 
of the sacrifice, which typified the blood of Jesus, the pur- 
chase price eternal redemption for His people, -and His life, 
which was given, to apply the "purchased redemption." 
This crimson way was opened up for every heaven-bought 
and glory-bound son and daughter of Adam, to the "throne 
of grace." '0 how sweet it is to walk to the throne, on the 
precious blood of King Jesus, our Immanuel," <and there be- 
hold the sweet Cherubims of reconciliation, looking down on 
a satisfied law for such guilty, undeserving rebels. O .my 
dear brother, or sister, you beheld that delightful and sub- 
lime slight, when God, for His Son's sake, spo'ke sweet peace 
to your troubled soul. You had been stooped and broken 
down under the law, and your bleeding heart was ready to 
give up, when that load rolled off forever, and the Cheru- 
bim and the flaming sword stepped aside, and ushered you 
into spiritual Eden. 

"I rode on the s<ky, 

Freely justified I, 

Nor envied Elijah his seat; 

iMy soul mounted higher 

In a chariot of fire, 

And the world was put under my feet." 



20 THE GOSPEL IN SHADOWS 

CHAPTER 3. 
THE SAD AND SHAMEFUL EXODUS FROM EDEN. 

We now come to the' sadest "exodus" this world has 
ever witnesed. Our first parents departed from the garden 
of Eden, to never return- As its eternal gates closed be- 
hind them forever, they bade adieu to perpetual life, in the 
sun-light of God, with all its earthly delights, and they 
faced a sin-cursed earth, with 'all its woes, its miseries and 
a certain impending death. O what a price to pay for a 
momentary and paltry pleasure! I refrain from an attempt 
at portraying the flood of misery and death which has 
inundated the whole earth, and had its sad inception in the 
garden of Eden. No tongue can express it, no artist can 
paint it, nor pen can write it. It will take eternal ages 
to reveal the horrible ravages of sin, though it is the 
creature of one little act of disobedience toward God. O 
the eternal perfections of God, the severity of His justice 
and the certainty of His judgments! We' can find no com- 
parison, short of His "multitude of tender mercies." to poor 
lost sinners. For every member of the elect bride, God's 
stern justice, His sure judgment and His tender mercy, all 
met and kissed each other on calvary. |We have sweet 
shadows of this triumphant reconciliation in the "Cheru- 
bim" which "overshodowed the mercy-seat." 

As one result of Adam's transgression, he had "become 
as God, knowing good and evil. He knew it both by tuition 
and experience. He was conscious of his impending de- 
mise (death) and was aware of the "Tree Of Life" in the 
garden, and it was but a reasonable conclusion, that he 
would put forth his sin poluted hand and pluck the fruit 
of the "Tree of Life," and thus perpetuate his own sinful 
life in the presence of God. There was no danger of Satan 



THE GOSPEL IN SHADOWS 21 

tempting him to do so, because that would have broken in 
on his schemes of death and misery!, already effected on 
God's sinless creatures. Adam had now obtained the know- 
ledge that would lead him to do so, independent of 'any 
exterior influences, so the Lord "drove him out land placed 
an impregnable guard at the gate to prevent his return." 
Now we desire to notice the "Cherubim and the flaming 
sword." iMany have been the interpretations of this deeply 
interesting symbol. No doubt that the "Cherubim and flam- 
ing sword" were put at the "Eas't gate of Eden" in some 
tangible form, but it symbolizes to us some great doctrines 
of the' gospel of Christ. The word "cherubim," is a plural 
word, denoting one object in plural form. There is but 
little said about it, but like the great moral law of IGod, 
which I believe to be the gospel "Flaming Sword," the 
"Cherubim" was reproduced in figure and purpose at Mount 
Sinai, so that we have a shining insjght to this great prim- 
itive symbol. Every stake, thong, curtain ,and every utensil 
and vessel in the Jewish Tabernacle was made under the 
direict instructions of Jehova, and the inspired history of 
each part of that divine institution is fraught with sym- 
bolic doctrines of Christ. We 'know of but two insurmount- 
able obstacles today, which hinders man from plucking and 
eating fruit from "The Tree of Life," and they are the law, 
and an unreconciled God. These two enemies' to sinful man 
we're placed at the Gate of Eden, and forever guarded the 
"Tree of (Life" in the midst of it. The "Tree of Life" typified 
Christ, and the way to Him in a gospel sense, is guarded 
by the same austere" obstacles — The law and an unrecon- 
ciled God. These two hindering causes must be removed 
from the "East Gate of Eden" (Christ's invisible kingdom) 
before an alien rebel (fallen Adam) can ever eat of the 
"Tree of Life." The law must be invalidated (taken out 
of the way) and God mus't be reconciled. We know that man 
has ever been trying to ignore the just claims of these 



22 THE GOSPEL IN SHADOWS 

enemies to sin, and all unrighteousness, and vainly endea- 
voring to get to the "Tree of Life" and "live forever,' by- 
good works, which are sinful, at best, and can neither sat- 
isfy the law nor reconcile God. 

I am sure that Spiritual Eden, (the Gospel heaven) with 
all its heavenly delights and melodies', surrounds the fallen 
posterity of Adam today, but the "Flaming sword," which 
is the moral Law of God, "turns every way to keep the 
"Tree of Life." There is ;not a reasonable man or woman 
on earth, who have not the law of God written on their 
heart, and it hangs like a dark veil over their spiritual vis- 
ion, forever obscuring 'Spiritual or gospel, Eden and the 
"Tree of Life" (Christ) in the midst of it. Paul says "they 
read the law with the veil on their hearts, and their minds 
are blinded. 2 Cor. 3-14. The heathen Hottentot in the 
jungles of dark Africa, has* the ""flaming sword" in his own 
black breast, to guard the "Tree of Life" from his unsanc- 
tified hand, which is,* in substance, partaking of Christ, 
before reconciling God, the Father. The apostle says, "For 
when the Gentiles, which have not the law, do by nature 
the things contained in the law, these, having not the 
law, are a law unto themselves: Which shew the works 
of the law written in their hearts, their conscience also bear- 
ing witness, and their thoughts the meanwhile accusing or 
else excusing one another." Rom. 2-14. 

This law of God, which guards the "Tree of Life," was 
given to Moses on the Mount, written by the finger of 
God, on "two tables of stone," and Moses was directed to 
construct an ark suitable to contain it, in tangible form. 
This ark was highly symbolical of Christ in its parts and 
uses. It was constructed of the most costly wood the 
earth could afford, and overlaid with "p u »*e gold," denoting 
a union of Christ's humanity and His Divinity (His two 
natures). Its cover was designated, "The mercy-seat," or 
"Throne of grace." Under this "mercy-seat," and in the 



THE GOSPEL IN SHADOWS 23 

ark, was the ''broken law,' and on top of the cover (mercy- 
seat) were placed the "Cherubim," in the likeness of two 
shining angels, one kneeling on each end of the "Throne of 
grace," their faces looking down toward the "broken law," 
beneath them, and their wings coming together over their 
heads. O the rich gospel beauties in such a God-given type! 
Here, we have the "Cherubim" and the "flaming sword" of 
Eden, figuratively presented to our spiritual eyes and un- 
derstanding. The eternal plan of redemption is here por- 
trayed in a glitering "shadow. The law is put under mercy. 
O what a sweet thought to God's trembling saints, who have 
experienced its terrors. The 'Cherubim, with their wings 
touching above the mercy-seat, denotes a two-fold recon- 
ciliation. God is reconciled and man is reconciled. This 
gives poor sinners a "Throne of grace," which they so 
much need to meet the "broken law," now hid away, under 
the "mercy-seat." O here is the "Garden of Eden" in "Gos- 
pel Shadows" for every redeemed Israelite. The ark itself 
wtas a type of Christ, who bore the "broken law' for His 
people, in His own precious body. In Him, humanity and 
Divinity were' united. On Him was a perfect reconciliation 
effected between God and man, and; on Him the "mercy-seat 
rests. On Him the holy "Shekinah," like a silver cloud, is 
found, out of which, main can talk with God, about his 
eternal salvation. what a rich shadowy blessings, and 
poor redeemed sinners, the favored beneficiaries! 

This sweet picture of Spiritual Gospel Eden, given us 
in the "Ark of the covenant," and placed in the "holy 
of holies" of the Tabernacle, tells poor alienated sons and 
daughters of Adam how to return to Eden, and that in 
agreement with the "Cherubim" and the "flaming Sword," 
which is nothing short of satisfying the law and reconciling 
an offended God. All the symbolic features of spiritual 
Eden were placed in the "Holy of holies," and behind the 
veil of the Temple, as the outer-courts were for the Altar 



24 THE GOSPEL IN SHADOWS 

services. Every sacrifice pointed the multitude of worship- 
pers to just what was so beautifully hidden behind the 
"Veil," in gospel shadows and that was a perfect symbolical 
reconciliation of God, by fulfilling the law for poor guilty 
rebels, in the death of His darling- Son. O what har.mony 
and perfections in the eternal plan of salvation. 

The "sin offering" and the "'trespass offering," which 
"rolled back the sins of Israel," were slain and burnt in the 
"outer court," signifying our blessed Savior's .crucifixion 
on Mount Calvary, and offer it as a refuge from eternal 
punishment. With all the logic I might be able to present, 
and with the whole iBible to support me, I could not dislodge 
this Satanic delusion from its throne in the heart of 
alien sinners, but when the Holy Spirit takes possession of 
the heart, revealing all its depravity and guilt, God's Edenic 
truth is vindicated and Satan's lie exposed and condemned. 

The First Gospel Sermon. 

And I will put enmity between thee and the woman, and 
between thy seed and her seed; It s'hall bruise thy head, and 
thou shalt bruise his heel. Gen. 3h16. 

Every false system finds its advocates. It was so with 
.Satan's false religion. The very first man born in the world 
was a preacher, and he came preaching salvation by works, 
which, is in substance just what Satan had said, when he 
told Eve that man "should iNOT die." If Satan told 1 the 
truth, it is evident that man is not dead, and can do some- 
thing to reconcile an offended God. This is exactly what 
Cain did. He worked and brought the fruit of his toil as 
an "offering" to God, vainly trying to effect a reconciliation 
by good works. What could be a plainer vindication of 
Satan's lie? If Cain lived today, and could preach with as 
much power and demonstration, the popular doctrine of 
Satan as he did on that occasion, he would be a "Morning 
Star" in the constellation of famous preachers, and revel 



THE GOSPEL IN SHADOWS 25 

in the luxuries of a high salary. As he gathered his sheaves 
and bore them to the ! altar on his 'back, he preached in thun- 
dering tones, "main is not dead, but can work himself into 
the favor of God," Q how sad to see .multitudes of "Cain- 
ites" today, gathering up their little "aids," and bearing 
them to their human constructed altars as an offering to 
God, for eternal reconciliation. The sadest part of such a 
human drama is the utter failure of God's recognition. The 
offering, like that of their father, is never consumed. 

"The sacrifice the Lord ordained, 
In type of the Redeemer's blood, 
Self-righteous, reasoning, Cain disdained, 
And thought his own first-fruits as good. 

iSuch was the wicked murderer Cain, 
And such by nature still are we, 
Until by grace we're born again, 
{Malicious, blind, and proud as he. 

The saints in every age and place 
Have found his history fulfilled: 
The numbers all our thoughts surpass, 
Of Abels, whom the Cains have killed. 

Thus Jesus fell — but, oh! His blood 
Far better things than Abel's cries ; 
Obtains His murderers' peace' with God 
And gains them mansions in the s'kies." 

The persecuting hands of Cain have fed the lions of 
Rome on the flesh of Able and caused his innocent .blood to 
flow in torrents down the "Piedmont Valley" of France, but 
God is preserving every atom of his body for final glorifi- 
cation. Abels lamb is one of the sweetest gos-pel shadows, 
and it lights up the way for "pilgrim Abels"^to that eternal 
City, 



26 THE GOSPEL IN SHADOWS 

It is ! an easy matter for the devil to out-wit man, defeat 
all his plans and lead him into woe and mistry, but he has 
never been able to succeed, in his numerous presumptious 
assaults against the wisdom of the Almighty. As to where, 
when and why, sin entered into Satan I don't pretend to 
answer, but we know, from the scripture that he was an 
angel of high rank in heaven, and because of envy 'and am- 
bition for more power, he rebelled against God. His pre- 
sumption met its just desert, in humiliating defeat, and the 
loss of his exalted position among the "angels of heaven." 
He and his host of rebel cohorts were "cast out of heaven." 
To our natural comprehension of things, we would now 
see Satan and his army of fallen angels prostrate before 
a "throne of mercy," seeking their former estate of bliss — 
and an eternal absolution from punishment, but on the con- 
trary we observe him incorrigibly going from one act of 
rebellion to another, in a futile attempt to defeat God. 
He is a negative element, and opposes any >and everything 
he surmises that God may purpose to do. One thing to his 
utter disadvantage seems to characterize his every defeat : 
he is at sea as much as- the weakest of God's creatures, as to 
what the purposes of God are. In all the eternal purposes 
of the Triune God, Satan has never been consulted nor ap- 
prised of their outcome. He is a fine hand at quoting 
scripture, but he seems to 'know as little of their true spirit- 
ual interpretations as the 'Scribes and Pharisees' did when 
our Savior came on the shores of time, in the' person of a 
Jewish babe. 

He thought he had defeated God, in the seduction of 
Adam and Eve, and had peopled his satanic empire with a 
prostitute race, but in our text the Lord sounded his sym- 
bolic death-knell, as a reward for his seduction. "It (the 
woman's seed) shall bruise thy head." It is incompatible 
with the supreme attributes of God, for His word to fail. 
His vindictive justice was honored in fulfilling that just 



THE GOSPEL IN SHADOWS 27 

malediction on Calvary. God's judgment is always met im 
the bounds of His justice. In the horrible crucifixion of 
Jesus, ,Satan sealed his own eternal death and condemnation, 
and unaware fulfilled God's 1 , eternal purpose in the redemp- 
tion of millions of his beguiled and captivated subjects. 
O dear saints of my God, what cause we have to glorify 
our Adorable 'Redeemer for His great love, wisdom and 
power, in sanctifying the wicked designs of Satan to our 
eternal glory, in the haven of bliss! While he beheld our 
suffering Lord paying His bride's debt on the rugged cross, 
his own satanic body was suspended on the other side, 
for in that event Satan was "nailed to the cross" just as 
surely as our loving Savior was. Paul says, "knowing this, 
that our old man is crucified with Him, (Christ), that the 
body of sin (the Devil) might be destroyed." Rom. 6-6. 
Figuratively speaking, Satan is all head and no heart.. 
As for reasoning intellect, he abounds in a superlative 
degree, but the more of that commodity one has not sea- 
soned with grace, the farther he gets away from God. 
Perhaps this accounts for Satan's extreme depravity and 
rebellion. We 'know that he captured mother Eve with 
worldly wisdom, and when she came into possession of it, 
"her eyes were opened," and guilt and shame took posses- 
sion of her and she was attracted away from God. 

iSatan's head was "bruised," but he was not abruptly 
killed, at the crucifixion, for he yet lives to torment, tempt 
and afflict God's people, and will continue to do so, until the 
great and final judgment. It is sweet to know that in every 
affliction every temptation and every wile of Satan directed 
against God's saints, is like the wicked event just referred 
to, over-ruled to their good, and the glory of God. In 
that he (Satan) receives continual "bruises" in the head, 
seeing his own wicked aspirations overruled and defeated. 

The Lord told Satan that "he should bruise His (the seed 
of the woman's) heel." In scripture parlance, the (Lord said, 



2S THE GOSPEL IN SHADOWS 

"thou shah bruise the heel of Christ.' It is evident that all 
this duel "bruising" took place on Calvary, while the very 
earth trembled and the sun hid her face from a scene 
so shocking and shameful. As shown in my comments on 
the *'Ark," and its symbolic meaning. Christ took on Him- 
self the seed of Abraham, thereby uniting two natures — the 
human and the Divine. His Divine was above his human. 
In other words, it was Divinity in a fleshly tabernacle. As 
the "flesh" was under the Divine, the flesh was the "heel" 
of Christ, and it was the flesh that was "bruised." Isaiah 
says, "But He was wounded for our transgressions, He was 
bruised for our iniquities." Isa. 53-5. (Satan's "bruises.' 
which fell on Dear Jesus, piercing His innocent hands and 
feet and rifting His side, did not cease on Calvary, but his 
malicious darts cripple the bride, as she journe}-s through 
his satanic domain here-below, and wounds the heart of her 
Loving Hus-band (Jesus). This duel "bruising" will continue 
until the bride of Christ is completely sanctified, and glori- 
fied, when Satan will receive his death blow T from the "wrath 
of the Lamb." and all his remnants of power crumble into 
dust; then the bride will be loosed from her shackels of 
sin. meet her Adorable Husband in the "air," and sit down 
at the "marriage supper of the ILamb." O what a triump-hant 
joy. Father, mother, darling babes, brothers, sisters and 
loving friends, all shout together the eternal praises of 
Sweet Conquering Jesus. My dear reader may it be my 
happy lot to meet you in that eternal "Jubilee" morning. 

Hark the thrilling symphonies 

Seem, methinks, to seize us; 

Join we. too. the holy lays — 

Jesus ! Jesus ! Jesus 

Sweetest sound in seraph's song. 

Sweetest note on mortal's tongue; 

Sweetest carol ever sung — 

Jesus! Jesus! Flow along." 



THE GOSPEL IN SHADOWS 29 

This sweet gospel shadow presents many rich thoughts 
concerning our salvation and its memorials. "He was bruised 
for our iniquities." The grape and the corn must 'be bruised 
before we have "Bread and Wine." The two emblems of 
our communion not only denote a two-fold sacrifice, but they 
remind us of the two-fold nature of Christ, blended into 
one body, which went down in the human and came up 
in the Divine nature. In that view of His passion the Savior 
gave us the wine to remember His death, and the Bread 
to denote His re s urrection. He died to purchase our re- 
demption and He' arose to apply it. While meditating on 
this sublime subject, last night, I fell asleep and dreamed 
I saw a little child that was crying with hunger, and a man 
approached with the two emblems of the communion' — the 
Bread and the Wine, and he put them together, in a vessel 
and took out a beautiful white mass, resembling "manna," 
and gave it to the child who ate it with infinite delight. 
This is a sweet picture of the Holy Spirit blending the two 
sacred emblems' into one symbolic event, and feeding the 
saints of God, through the sweet gospel of Peace. 

"This is the feast of heavenly wine, 
And God invites us to sup; 
The juices of the Living Vine 
Were pressed to fill the cup. 

O bless the Savior, ye that eat, 
With royal dainties fed; 
Not heaven affords a costlier treat 
For Jesus is the Bread." 



30 THE GOSPEL IX SHADOWS 



CHAPTER 4. 
THE LORD'S SHEEP PASTURED AND SCHOOLED. 

Eor He is our God; and we are the people of His pasture, 
and the sheep of His land. Today if ye will hear His voice, 
harden not your heart." Ps. 95-7. 

We are not going to apply this precious part of God's 
holy word .to the world of alien sinners. David was ad- 
dressing ■members of the Jewish Congregation, and that body 
of ceremonial worshippers always typifies God's redeemed 
and sanctified saints under the gospel dispensation. Every 
warning, every exhortation to duty, every exultation of 
praise and every sweet promise given the Jews, has a deep 
spiritual significance to Gods regenerated people now. It 
is an unwarranted presumption to apply these sacred scrip- 
tures to alien sinners, as many pretending under shepherds 
do. The word "Sheep" never refers to alien sinners, unless 
it is used to designate God's covenant people an an unre- 
generate state. I believe that this class is referred to by 
our Savior, when He said, "My sheep hear my voice." "The 
lost sheep of the house of Israel." etc.. and many other 
scriptures refer to God's covenant people, as sheep, before 
being quickened into divine life, but our text refers directly 
to God's spiritual sheep (regenerated people) and it is an 
exhortation to duty._ It is nonsense to preach it to alien 
sinners, because they can't "harden their hearts." which are 
already adamant. Xo one can "harden their heart," except 
the saints of God, who have had "the stony heart taken out. 
and have been given an heart of flesh." The}-, like the Jews 
who provoked God in their wilderness journey, often follow 
the flesh (fleshy nature) into disobedience, and in thjat sense 
"harden their hearts." O, "it is a fearful thing to fall into 
the hands of the living God." He "swear in His wrath" 



THE GOSPEL IN SHADOWS 31 

that the disobedient Jews should not "enter into His rest." 
Now, dear saints, this Divine malediction reaches you and 
I, in the gospel dispensation, with the same force and au- 
thority. _If "His sheep harden their hearts" in disobedi- 
ence, they are deibarred from "entering into His rest," which 
is a gospel rest of sweet peace and joy, the world knows 
nothing about, neither can the world give, nor take it away. 
The Savior said to His spiritual sheep, "Take my yoke upon 
you,, and learn of me; for I am meek and lowly in 'heart; 
and ye shall find rest unto your souls. For My yoke is 
easy, and my burden is light." M'at. 11-29. O, it is a sad 
though a true condition, with many of the little saints of 
Go'd, that they doubt the words of Jesus, and look for rest" 
in disobedience. The Lord has a variety of pastures for His 
quickened sheep, and sometimes it becomes best for them 
to change pastures. Too long feeding on one pasture is not 
healthy for sheep. They lose relish for the herbage, get 
lean, and shed fheir wool, so that the "Good Shepherd" moves 
them over to a new feeding ground, where the herbage just 
sparkles with the annointing dews from heaven, the water 
brook is untainted, the foliage on its brink loads the zephyr 
breezes with the finest perfumes. The new environment is 
good for the sheejp and they ibegin to pick up, and produce 
healthy wool (itrue praises) for the Shepherd. The organic 
kingdom of Christ ,is the gospel pasture, in which the sheep 
(saints) feed. It is profuse with variety of herbage. The 
herlbaige is for both food and medicine. It makes fat sheep, 
and then is most danger of the wool shedding, so the Good 
Shepherd orders them on a spot where a medicinal plant 
grows, known as "humility." It is (bitter to the taste of 
sheep, but it is the only thing that Will stop the wool from 
shedding.__;Now, the "wool" on the sheep is the Shepherd's 
due. 

It is all the !Great Shepherd expects from His Spiritual 
Sheep.__In order to get His due, He shifts His sheep about 
from one place to another, giving one this herbag'e and 



32 THE GOSPEL IN SHADOWS 

another that, as its condition requires. The Great Shephard 
is also a good "Physician." He never makes a mistake in 
diagnosing the symptoms of His sheep, and He always 
prescribes just what they ne'ed for their good and His glory. 
They often weep and complain at the Lord's bidding, be- 
cause it goes contrary to the flesh, but the end is sweet 
"peace and joy in t'he Holy Ghost-" Many of God's l'ittle 
shee,p go halting and mourning through life, because they 
"harden their 'hearts" in disobedience. Obedient sheep, like 
David going before the Ark in Jerusalem, go "dancing and re- 
joicing" ibefore the Lord, who is the Great Antetype of the 
Ark. Note the difference — the obedient go "dancing and re- 
joicing" and the disobedient go "halting and mourning." 

Sheep bear many Christian characteristics. The sheep 
is the most docile, the most 'helpless in defense, the most 
dependent on the s'hepherd for sustanance, of any one of 
the animal kingdom- In all that, they resemble God's little 
children but they make good returns to the shepherd for 
His pains in defending and sustaining them, they render 
unto Him, -n'ot only their wool, but their tender 
flesh as well. O, what a sweet resemblance to 
an obedient Christian! They rely on the Great Shepherd 
of their souls for every need, and offer up their bodies, a 
"living sacrifice" (Rom. 12-1) in humble obedience, and 
then a bountiful crop of while wool which is joyful praise 
to Jesus for redeeming, sanctifying and preserving grace. 
The body for obedience and the wool for praises.. What 
more could the s'hepherd ask? Jesus "the Great 'Shepherd," 
has supplied His pasture with a variety of foods and medi- 
cines for His sheep. Like t'he Garden of Eden the "Tree 
of Life" is 'in the midst of the pasture, and around it ,is the 
main feeding place for the sheep. Its shade and fruit pro- 
tects and sustains life. If it were not for two dangerous 
germs hid away in the nature of all iGod's sheep, they could 
revel under the cool and fragrant shade of the "Tree of 
Life," 'in the "Midst" of the pasture eternally, but these two 



THE GOSPEL IN SHADOWS 33 

nature germs Ibegin to develop, just as soon as the sheep 
get fat. One of these germs that infest their nature, is called 
"EGO (self) and the other is LUST (unlawful desire.) Just 
as soon as these repulsive germs ibegin to develop, the 
sheep beigtin to shed their wool, and then the Shepherd 
takes them over to the North side of the pasture, where 
a stream called "Marah" flows. The water of this sttream 
is "bitter" to the taste, (but it has great medicinal properties 
for corpulent sheep* They must drink of these "bitter 
waters,' which produce fainting and self abnegation, but the 
Physician-Shepherd knows when t ! hey have enough to cure 
the "wool-shedding" and restore the lost Christian energy. 
so He returns them back to the "happy feeding place," a 
healthy and wool-producing s'heep. The Lord says, concern- 
ing His disobedient people (sheep) and their judgment, 
'Tor their vine is of the vine of 'Sodom, and of the fields 
of Gomorrah : their grapes are grapes of gall, their clusters 
are ibitter: Their w.ine 'is* the poison of dragons, and the 
cruel venom asps. Is not this laid up in store with me, and 
sealed uip among my treasures?" Deut. 32-32. Now, dear 
saints, this is the- sure reward of disobedient sheep (saints.) 
I heard it related of a shepherd in one of the Eastern 
States, that had a flock of sheep he wished to move from 
one pasture to another, and that one mother s'heep in the 
flock refused to leave the old pasture, and climb the rug- 
ged mountain side to the "new pasture" on top of the 
mountain- ,She frolicked over the old pasture with her 
lamb, unaware of the poison that lurked in the water and 
herbage there. The shepherd knew all about her danger, 
and coaxed her to leave it and "'follow him," Ibut she did 
not heed his words. O, we see in this a condition or disease 
manifested in many of God's people, who are commanded 
to have no felowship with the "powers of darkness," yet 
they burden themselves with the vexing things of the world. 
It is said that the shepherd just took up the little lamb 
of the mother-sheeip, put it in his ibosom and carried it up 



34 TH'E GOSPEL" IN SHADOWS 

the mountain to the pasture above. He knew 'that would 
make the mother- sheep willing to follow him. O, dear 
mother, perhaps you can sympathize with the poor, desolate, 
heart-broken mother-siheep. If the Lord took your angel 
lamb above and planted it in His heavenly pasture, no doubt 
you felt less concern for the world, and that your "treasure 
was laid up above." This may have ibeen one of "the sealed 
up treasures of the Lord for you." O, it is bitter water that 
awaits the coming of disobedient sheep. The death dealing 
symptoms of "BGE" and 'tfjU!ST" go down as the water 
begins to act, and the life-giving symptoms of "afflictions" 
take their place. Afflictions which are but for a moment, 
worketh for us a far more exceeding and eternal weight 
of iglory," says Paul. Isaiah says, "And though the Lord 
give you the bread of adversity, and the water of affliction, 
yet shall no.t thy teachers ibe removed into a corner any 
more, but thine eyes shall see thy teachers." Isa. 30-20. 

Now, this is a sweet provision for the Lord's sheep in His 
gospel pasture. The Great Shepherd of the sheep has given 
us teachers that we can see, whose' duties it is to tell dis 
tressed sheep of the glories that come out of afflictions, 
and all about the "Tree of Life" that shades and protects 
them. That is the sweet work of the gospel, through God's 
"under shelpherds" preachers), in the 'happy feeding-place 
(the church) where Jesus, The "Tree of Life" is found, in 
a special manner. There is a wide difference in "knowing 
God" and knowing about God." We "know God" .in re- 
gerenation, but we know about God, and His rich grace, 
through the gospel of peace. 

The Lord was revealed to a poor Indian sheep, who had 
mourned and wrestled with the "Powers of darkness" in 
every nook and corner of the forest around him. He finally 
found a calm of mind and ease of heart the world knows 
nothing about. When tha,t load of guilt foiled off from his 
troubled hearit, he was laying prostrate by an "old black 
stump." He not only saw his eternal justification, but he 



THE GOSPEL IN SHADOWS 35 

felt it. He arose, shouting praises to the "Great Spirit," 

whom he supposed to reside in .the "black stump" by his 
side. He knew God, in regeneration, and he was a fit sub- 
ject to be taught about God through the Gospel. Some 
time after this a "Missionary" came his way, and was preach- 
ing to a ibunch of Indians. He used a black-board to il- 
lustrate his discourse, and ,it was all albout Jesus, and His 
rich grace in saving poor sinners. The poor Indian stood 
it as long as he could, and then shouted as he recognized 
Jesus through the gospel "That is by Old Iblack stump.'" O, 
we seie the Prophet's word verified. "Thine eyes sihall see they 
teachers." The Lord has supplied His pasture with a va- 
riety of "teachers." iSome are for applying the annoint- 
ing oil of joy and peace to afflicted sheep, who have been 
made to drink of the waters' of '"Marah." Some are for 
exhortation to duty, and some for instruction in doctrine. 
O, w'hat a sweet provision for spiritual sheep! Every need 
fully anticipated by the "Great Shepherd of the sheep." 

'"When judgments, O Lord, are abroad in the land, 
And merited vengeance descends from Thy hand, 
O'er whelmed with the sight, for protection I'll fly 
And hide in the 'Rock that is bigher than I. 

'Tis 'there, w.ith the chosen of Jesus, I long 
To dwell, and eternally join in the song 
Of praisiing and blessing with angels on high, 
Christ Jesus, the Rock that is higher than I." 



36 THE GOSPEL IN SHADOWS 



CHAPTER 5. 
ABRAHAM SEEKING A WIFE FOR HIS SON ISAAC. 

Thou shalt not take a wife for my son of the daughters 
of the Canaanites, among whom I dwell : But t'bou shalt go 
unto my country, and to my kindred, and .take a wife unto 
my son Isaac. ^Gen. 24-3, 4. This typical scripture com- 
prehends four individual characters : Abraham, Isaac 
Rebekah and the old servant. It further presents a class 
of individuals, which the popular churches, so-called, en- 
deavor to evade and ignore. I refer to braham's kindred. 
As we proceed, we desire to locate the anti-type of Rebekah, 
and all of Abraham's kindred, and lay bare the cause of her 
finding no place in modern evangelism, or, to use a popular 
expression, "taking the world for lOhrist." 

Abraham was a bold type of God, the Father, in offernig 
up his son. and in many other respects. Isaac was a type 
of the Son of God, in his miraculous conception, his obedi- 
ence ii> 'bearing the wood on which to offer up 'himself, on 
Mount Mariah, and meekly submitting to the commands of 
his father, even to death. Christ bore the wood on which 
to offer up Himself, bearing 'the cross up Mount Calvary 
and submitted to His Father's demands- The eternal cove- 
nant of grace God gave His Son, before the foundation of 
the world, concerning the spiritual blessings that should 
save His people, was confirmed in Isaac. It was through 
Isaac's seed that a "Deliverer" should come and "turn away 
ungodliness from Jacob." The 1 most skeptical would admit 
the typical characters of Abraham and Isaac, and every 
incident connected with seeking, finding and presenting to 
Isaac his wife is just as full of symbolic meaning. I wish to 
make this feature of the subject the burden of my present 
invest : £tition. This subject involves the utility of the gospel, 



THE GOSPEL IN SHADOWS 37 

and in point of doctrine characterizes the true church of 
Jesus Christ in the world today. That (Rebekah typifies the 
invisible kingdom or church of Christ, cannot be successfully 
contradicted. "As Reibekah departed, they Iblessed her, and 
said unto her, Thou are our sister; be thou the mother of 
thousands of millions, and let thy seed possess the gate of 
those which hate them." Gen. 24-59. She was the typical 
mother of that "Innumerable hoste" which John saw, and 
no man could number, "of all nations, and kindreds, and 
people, and tongues, stood hefore the throne, and before the 
lamb, clothed with white robes, and palms in their hands." 
Rev. 7-9. In other words, Rebekah typified "the bride, the 
Lamb's wife." She not only represents the invisible sub- 
jects of Christ's eternal kingdom, but she typifies the or- 
ganic phase of that kingdom. In the sense that she would 
be "'the mother of thousands of millions," she is the typical 
mother of the invisible kingdom of Christ. As said in a 
previous chapter, "Jacob has never lost his identity." 
Rebekah is the type of that innumerable host whose "names 
were written in the Larnib's book of life from the foundation 
of the world," and that elect, family of God has been de- 
nominated by some title or name, in all times and under all 
conditions. In speaking of them, the Lord called them "My 
people," "My sheep," etc. The angel denominated them 
"His people". "Thou shalt Call His name Jesus and He shall 
save His people from their sons. The number of Rdbekah's 
spiritual anti-type is emphasized 'by the following expres- 
sions: "All the Father giveth me shall come to me." Jno- 
6-37. "And this is the Father's will which hath sent me, 
that of all which He hath given Me I should lose nothing, 
but should raise it up again at the last day." This revefals 
the fact that the Father gave the Son a definite and specific 
number of the fallen sons and daughters of Adam, and it 
was the Father's will that the Son should lose nothing out 
of that specific number, and the iSon came to do not His 
own will, but that of the Father which sent Him. then it 



38 THE GOSPEL IN SHADOWS 

follows that to deny the fina.l and elternal salvation of that 
specific number, is to challenge the power of 'Christ, or His 
apprehension in knowing who they are. (Let us see 'a|bout 
this: '"Nevertheless the foundation of God standeth sure, 
having this seal, the Lord (Jesus) knoweth them that are 
His." 2 Tim. 2-19. He not only knoweth them in person, 
but He knows them by name. Amidst the thousands who 
thronged His way to Jericho, was little Zaccheus, a despis- 
ed "publican." who cliim'bed up in a '"sycamore tree" to see 
Jesus as He passed. It is not probable that Jesus had ever 
seen or 'heard tell of Zaccheus before, yet He knew him 
by name, and commanded him to "come down," saying 
"Zaccheus, make haste, and come down; for today I must 
abide at thy house." He knew Zaccheus as the "Tax col- 
lector" before his eyes, and more and sweeter, He knew 
him as the "son of Abraham.__Not as the son of Abraham, /by 
natural generation, for Zaccheus must have been "a heathen." 
His disciples murmured at Jesus eating! with "sinners," and 
"He said unto them, this day has salvation come to this house, 
forasmuch as he also is a son of Abraham." Luke 19-9. He 
was a "son of Abraham" by covenant relationship (son ship) 
and was Included ,in that specific number given the Son, of 
which "He should lose nothing." "The foundation of God 
standeth siure, having this seal; the Lord knoweth them that 
are His." No danger of one being lost- No man knows 
them by name, out like the "old servant," God's under- 
shepherds know them by signs. Paul went among the 
Gentiles, preaching the unsearchable riches of Christ, and 
many believed. He recognized the great fact of eternal 
election. He 'had no index -to the "Lamb's hook of life," to 
know them as Jesus did, but he could speak as to the mani- 
fest signs of their personal relationship to Christ, and he 
excla/mecl. "As many as were ordained to eternal life, be- 
lieved. Regeneration or the new birth, in those times was 
the manifestation of electing grace, and it is so now. As 
many as are ordained to eternal life, believes. The gospel 



THE GOSPEL IN SHADOWS 39 

don't give life, in an eternal sense, but it manifests the life 
already given. The Holy Spirit goes before and prepares 
the ground (heart) and the gospel follows, like the dew and 
rain, to develop. 

The unmanifest class (of the bride) I have shown, are 
the "kindred of Abraham" only in covenant relationship 
to Christ. They were chosen in eternity by the Father, re- 
deemed in time, by Christ, and called and sanctified by the 
Holy Spirit, yet they are not manifest to the world. Be- 
fore regeneration they have a covenant relationship to 
Christ and after regeneration, they are vitally united to 
Him. We believe that this gospel shadow presents Re- 
be'kah as the sweet anti-type or shadow of the redeemed 
host after regeneration, 'but not yet manifest to the world. 
She is typically the invisible subjects of Christ's kingdom 
on earth, and the material, "hewed out and finished in the 
forest" (among the common race of Adam) by the Holy 
Spirit without "the; sound of a hammer." She is "prepared 
in 'the forest (amofrtg 'the common race of Adam) by the 
Holy Spirit, and the gospel, like the good ships of Tarsiah, 
convej^s her to the Temple (church). The gospel is a visible 
church builder, but God prepares the material. "The Spirit 
quickeneth, the flesih profiteth nothing-" Jno. 6-63. If the 
gospel were the means of eternal life, the flesh would profit 
thereto, because it (the flesh) proclaims the gospel. 

Every called servant of God takes the vows or oath of the 
old servant of Father Abraham, and receive similar instruc- 
tions. He was not to seek a wife from among the nations 
around, for Isiaac, but go to "Abraham's kindred," and when 
he found her, to tell her of the great ridies of Isaac's father, 
which would become her's through the marriage relation. 

Abraham's servant, like God's called ministers in gospel 
times, began to fear the consequences of his errand. A 
thousand imaginary impediments loomed up before 'him. He 
said, "peradventure the woman will not (be willing to fol- 
low me to this land." Abraham assured him that the "Lord 



40 THE GOSPEL IN SHADOWS 

God shall send His angel before thee, and thou shalt take 
a wife for my son from thence."' Abraham further ass. red 
the servant that "if the woman will not be willing- to fol- 
low thee, then thou shalt be clear from thine oath/' O. 
what a sweet lesson for God's humble obedient servants. 
"Keep in the way" and let God take care of the conse- 
quences. He is abundantly able. Don't get too eager for 
results, jand like Moses, smite the rock, when you were 
only commanded to speak to it. Don't get apprehensive 
that you will fail among the "kindred," and take a 
"Cananite for Isaac's wife. There is too much of that done. 
Just "trust and obey." If you don't find a "near relative" 
for Isaac, you are "free from your oath." The servant 
said, "I being in the way. the Lord led me to the house of 
my master's brethren." Be on the alert for spiritual 
signals (signs). If you are called, you are "in the way," 
and like Phillip, heed the directions. The Lord told Phillip 
to go South and join himself to the Chariot. He found 
an inquiring Eunich. He told Paul to go to the Gentiles. 
He told Peter to go to the house of Cornelius, and a second 
Pentecost fell on the people, and they spjake with tongues. 
These all being "found in the way," were "led to Abraham's 
kindred," and "the Rebekah's ran to meet them." When the 
old servant reached his destination, he sought a sign of 
the Lord, pointing to the identity of Isaac's wife, and he was 
rewarded, by Rebekah appearing at the well, and doing ex- 
actly what he bad just prayed for. He preached Isaac 
(christ) to her, and told her of the riches of his Father 
Abraham, and that all his riches were given to Isaac. Now. 
dejar reader, this typifies the express duties of God's under- 
shepherds, under the gospel or grace dispensation. There 
are only two characteristic riches which bestow joy to t'heir 
possessers. One is temporal or carnal things, and the other 
eternal or spiritual things. While that is true, we find just 
two classes of people who who are seeking comfort and joy 
from these two sources of wealth. One class is spiritual 



THE GOSPEL IN SHADOWS 41 

people and the other natural people* Spiritual wealth 

don't fascinate or tempt the natural man, neither does tem- 
poral wealth allure the truly spiritual man. No use to 

preach the spiritual riches of igrace to the natural man, 
for he can't understand or comprehend them. Paul says, 
"the natural man receiveth not the things of the Spirit of 
God because they are foolishness unto him; neither can he 
know them, for they are spiritually discerned." All men are 
natural until their natures are changed, 'hence, his change 
must precede the preaching, to make the preaching effective. 
In this change the "flesh profiteth nothing," for "the Spirit 
quickeneth" (changes the nature). No use of preaching 
the riches of God's eternal grace to natural "Canaanites," 
when God says tell it to spiritual "Rebekahs." O, I know 
how .it rejoiced the heart of the old servant w*hen he saw 
"Rebekah lift the pitcher of water from her shoulder -and 
offer him drink." This was sweet evidence that God was 
in the .matter, and that is the chief concern of God's poor 
servants. Like the "kine" whidh drew the cart itflrat con- 
tained the Ark and the precious mam-orals of God's rich, 
sovereign grace, they "go lowing," looking back part of the 
time, 'almost persuaded to return, doubting God being in the 
matter, yet, they sometimes get a "sign" and then, like the 
"kine," they are ready and willing to go on to the end of 
the journey, and to be "offered up." 

After the old servant had found Rebekah, and was so sure 
that God (had prospered him, 'he gave her "a golden ear-ring 
of half a shekel weight, and two bracelets for her hands 
of ten shekels weiig'ht of gold." The margin makes the 
"earrings" a jewel for the forehead. There is a beautiful 
gospel shadow in this. There are two bright and precious 
ornaments bestowed on spiritual "Rebekah's," as t'hey be- 
come members of Christ's visible kingdom. One of tihese is 
water baptism and the other is the communion. These ^are 
bestowed at the hands of IGod's called and sworn (qualified) 
servants, of which Abraham's servant was a type. These 



42 THE GOSPEL IN SHADOWS 

ornaments on Rebekah were outward signs (Baptism and 
communion) that she was the wife of Isaac. 

It is also a sweet thought that the angel went before the 
servant (preacher) and made Rebekah willing to go. He 
says, "My people shjall be a willing people in :the day of my 
power." O, it takes the prior work of 'the Spirit to make 
the gospeil message effective. Rebekah was not only willing 
to leave her native country, near and dear relatives for 
Isaac, but she was anxious to go. It is sweet for God's 
trembling servants to preach Christ Jand Him crucified to 
such characters. The servant took ten camels for the re- 
turn of Rehekah to Isaac. These ten camels represent the 
moral low of ten precepts. Like other gospel shadows, they 
also, lead to Christ. Jesus kept them for "His people" and 
they must learn this iby following the law to Him. At even- 
tide Isaac went out to the field to pray and to meditate. No 
doubt he was longing for the sight of Rebekah. He knew 
that her coming was near. The angel (Holy Spirit) and the 
servant (the preacher) had both gone after her, and he knew 
that nothing would hinder nor delay her coming. O what 
a picture of Jesus working in His organic kingdom (the 
church). Isaac lifted up his eyes and beheld the camels 
with Rebekah coming, and about .that time Rtfbekah saw 
a man walking ,in the 'field to meet her, and she asked the 
servant what man it was. O. I can imagine the sweet 
emotions of the old servant's he^art, as he said, "it is Isaac," 
and the inexpressable joy of iRebekah, as she beheld her 
husband, in all his manly bearings. She alighted from the 
camels and took a vail and covered herself, ready to meet 
Isaac. She had no m'ore use for the camels, (the law) for 
they had brought her to her husband, and the veil was a 
fit emblem for the righteousness of Christ, which covers 
every spiritual Rebekah. _ O, what a holy communion and 
spiritual feast to see in this gospel shadow. I can see 
Rebekah clasped in the loving /arms of her husband, and 
the old servant running over with joy, bowing at their feet. 






THE GOSPEL IN SHADOWS 43 

At that rapturous moment on earth, I can imagine their joy 
in heaven. The Father smiling on the eternal throne, and 
the angels and glorified saints shouting glad hallelujahs. This 
ancient typical meeting finds its ante-type in that grand tri- 
umphant meeting of the Son and His bride in the resurrec- 
tion morn. It is then that the "marriage supper of the 
Lamib' will take place, and every spiritual Rebekah meet her 
Spiritual Isaac (Jesus) face to face, and O, what a feast. 

"What a mercy is this, 

What a heaven of bliss, 

How unspeakably favored am I; , 

Gathered into 'the fold, 

With believers enrolled 

With believers to live and to die." 

I can't leave this rich gospel shadow before calling (at- 
tention to one more sacred, comforting and instructive fea- 
ture. Isaac was "walking in the field" ;to meet Rebekah. 
I desire every spiritual "Rebeka'h" to get this thought, and 
■if you have not put on the "golden ornaments," put them 
on by meeting your spiritual Isaac (Jesus) in the field. The 
"field" is the church of the living God, /and Jesus "walks" in 
the midst of it. It is, like the wilderness tabernacle, His 
temporal habitation, where He meets with His friends and 
entertains them. He told John that the "seven golden 
candlesticks" were the seven c'hurches. 

The symbolic meaning of the word "seven" is the whole 
— all the churches. He says, these thinigs saith He that 
iholdeth the seven stars in His right hand, who walketh in 
the midst of the seven golden candlesticks." Rev. 2-1. From 
this, we see that Jesus "walks" in the church, /and I am sure 
that every approaching Rebekah meet His loving embrace. 
He is present to protect and keep His iRebekahs, even on the 
outside of the field, in a common providence, but His 
special blessings of peace and joy are found only in the 



44 THE GOSPEL IX SHADOWS 

held, where they meet face-to-face. Rebekah then takes 
the name of her husband, is clothed /and fed from His rich 
bounties, and bears Him legal and acceptable fruit- O, it is 
worth ten thousand worlds like this to leave the dearest 
idols of earth, and seek our Isaac (Jesus) in the field (the 
church). "My beloved is white and ruddy, the chiefest 
among ten thousand. His head is as the most fine gold; His 
locks /are curled, and black as a raven; His eyes are as the 
eyes of doves by the rivers of waters, washed with milk, 
and fitly set; His cheeks are as a bed of spices, as sweet as 
flowers; His lips like lilies, dropping sweet smelling myrrh. 
Songs 5-1 0.11. 12. 13. 

"Ho ! all ye hungry, starving souls. 
That feed upon the wind, 
And vainly strive with earthly toys 
To fill an empty mind! 

Eternal wisdom has prepared 
A soul-reviving feast 
And bids your longing appetites 
The rich provision taste. 

Rivers of love and mercy here 
In a rich ocean join; 
Salvation in abundance flows, 
Like floods of milk and wine. 

The happy gates of gospel grace 
Stand open night and day : 
Lord, we are come to seek supplies, 
And drive our wants away." 



THE GOSPEL IN SHADOWS 45 



CHAPTER 6. 
GOD'S JUDGMENT ON EGYPT. 

There never has been a time since the days of iRighteous 
Able, that God 'has not had an "invisible Church" or king- 
dom. The underlying principles of Divine worship have 
ever Ibeen the same, ibut the visible manifestations of wor- 
ship have been varied. There have been many ouitward 
forms, or expression of true inward devotions to God, which 
could not be'ar Divine or gospel sanction. The heathen moth- 
er who sacrificed her tender in'fant to the turbid waters of 
the "'Nile" or "Ganges," had a zeal for iGod, but not according 
to knowledge." She found ! her anti-aype ,in "Lydda" of gospel 
times, who eagerly "waited on the thinigs said by Paul," as 
he preached gospel obedience. She had eternal life, and 
needed only to be taught how to live in true gospel obedi- 
ence. The underlying and immediate cause of all true wor- 
ship of God is Revelation and Inspiration. Christ must be 
revealed t'o sinners, and their hearts must be inspired by 
the Holy iSpirdt to reverence and adore Him; then true wor- 
ship springs up spontaneously and involuntarily, and I 
might say irrisistibly. 

We care nothing for men-made institutions o'f worship, 
but will notice what God ihas instituted- We are safe in 
stating that God instituted the "Altar Service" in the days 
of Cain and Ajble. In their service we see two "Altars" 
erected to God, tout one of t'hem was without a worshipper.. 
It is so today, and ever has been. God had erected an "Altar" 
in the heart of Able, which made him a true worshipper 
The same typical altar is erected in every spiritual Abel. 
Not so with Cain. I am sure that Cain was the typical prog- 
enator of ;a prostitue religion in tffois respect, and we see 



46 THE GOSPEL IX SHADOWS 

his anti-typical "altars'' erected today in every direction, 
on wich the "works of men's polluted hands" are being 
offered up to a "sin-avenging God." for life and salvation. 

The true "Altar Service" begun with righteous Able, con- 
tinued to manifest "'the sons of God" until the "Deluge." 
It was introduced in the "new earth" by Xoah. and the 
''smoking altar' manifested the typical saints through the 
days of the Patriachs (Abraham. Isaac and Jacob) down to 
the giving of the law on Mt. Sinai, and the 'institution of 
the Tabernacle Service, with all its typical Ceremonies. 
Here we se ethe typical bride of Christ discard her primi- 
tive and simple dress of Altar Service and put on her gor- 
geous legal robe of profuse colors, rich tapestries, golden 
needle-work and ornamental stays and thongs in a cere- 
monial Service. O how our poor hearts would bow in silent 
adoration to God if we could conceive of the 'gospel sweets" 
which shine out from every part of that "typical rolbe." 
Her "Ceremonial Dress" wfes refered to by John the Revela- 
tor. as the "moon." "And there appeared a great wonder in 
heaven ; a woman clothed w T ith the sun, and the moon under 
her feet, and upon her head a crown of twelve stars." Rev- 
12-1. Here we are presented w T ith the Church attired in 
her "Gospel Dress." The gorgeous typical robe she put 
on at Sinai' was "put off" on "Calvary' and she entered the 
Gospel heaven with the world (old law dress) under her 
feet, she is now "clothed with (the sun," which is emblematic 
of a doctrine of light, proclaiming her vital union with Christ 
through the electing love, redeeming blood, and regenerating 
power of the Triune God. In the dispensation of time, and the 
unfolding of God's eternal purposes, the "moon" went down, 
as the Lord eat the last "Passover-Supper" with His dis- 
ciples, and walked out into dark "Gethsemane." O, I can see 
the gospel day-break glowing on the Eastern horibon, as 
Jesus "poured out His sorrowful soul" to the Father that 
of nights. Under the lash and the fiery darts of Satan 
and his hellish host, the "Innocent Lamb ::' God" was 



THE GOSPEL IN SHADOWS 47 

paying the debt of suffering due His bride, and finishing her 
robe of gospel righteousness in which John the Revelator 
saw her clothed. As the "Sun of Riighteousness" thus arose 
in the gospel heaven over Mt. Calvary, the moon of Cere- 
monial righteousness went down (behind Mt. Sinai. One is 
the "substance," and the other the "shadow."- The "shadows" 
were recorded for our reproof, our doctrine, and our 
"instruction in rigbteousnesss, that we may be perfect, 
thoroughly furnished unto all good works." 2 Tim. 3-16. 

As the typical Church of God leaves Egypt and enters 
the Wilderness, and is "planted in Canaan," we see her 
typical afflictions and preservation, together with God's 
providential care toward her, and the many judgments in- 
flicted on her enemies. In her Exodus "from Egypt we 
see the accomplishment of God's promises and prophecies to 
Abraham, her federal 'head, that "his seed" should greatly 
multiply, and that they would be afflicted in ja land not 
their own, 430 years, and depart with great substance (tem- 
poral). O what a type of God's spiritual Isrial, sojourning 
in this world of bondage for a season, and departing with 
"great spiritual substance" to that eternal Canaan above- 

Like (God's people in a spiritual sense, the Jews had be- 
come surfeited and contaminated with the Egyptian idol- 
atry, and about the first thing done in their deliverance 
was to shift their affections from the "dumb idols" and place 
them on "the God of Abraham, Isaac and Jacob." O, how we, 
as spiritual Jews, call to mind the destruction of our old 
Egyptian (earthly) idols set up in our sinful hearts, as they 
were held up before our quickened vision, in all their hideous 
impotency! The River Nile was idolized as sacred water 
(by the Egyptians. The Lord turned it to blood before their 
woinderlng eyes. "Frogs" were 'held in sacred awe, or rev- 
erence, and the Lord, through Moses, increased these pests 
until they filled the land. They were on their "beds," m 
their "ovens" and "under their feet" everywhere in the 
land of Egypt. Ex. 8-6. Their former idols now became 



48 THE GOSPEL IN SHADOWS 

their sad affliction. O, how true is this of spiritual Israel, 
as she is killed to her old idols ! 

The Egyptians were so 'tenacious of their temple worship 
that their priests were compelled to wear "linen ro'bes' 'in 
their ministrations, ^because, as they contended, woolen 
garments might contain "lice." Becjause of such blind zeal 
for an idol god the very dust of the ground was made lice 
to cover man and beast. Exod. 8-17. O, what a type of an 
outward show and inward polution- This is not pleasing 
in the sight of a Pure God, who says, "Now do you Pharisees 
make cle|an the outside of the cup and the platter; but your 
inward part is full of ravening and wickedness." Luke '1-39. 

The Egyptians had made them a "idol through which chey 
importuned an exemption from the "gad fly" which torment- 
ed them much in its season, by stinging their stock. Exod- 
8-21. Being out of season for such flies, the power of God was 
made still more in evidence by sending swarms of these 
tormenting flies among the Egyptians to sting and torment 
them. We note two "gospel shjadOAvs" in this typical miracle. 
It teaches the futility of trusting to man or mad-made 
institutions for salvation from God's wrath. God, alone, can 
stay afflictions or save through them. In sending the 
"plague of flies" on Egypt, the Lord drew the line between 
His people and the Egyptians, so that there was not a single 
fly among the Jews. O, whjat a type of God's providential 
care over His spiritual Israel saving them from the "plagues'' 
of idolatry. 

The "fifth plague" brought the "murrain" among their 
cattle, killing all the cattle of Egypt, except those of the 
Jews, who again fell under the protecting care of God. 
Exod. 9-3. Again we are reminded that any substiance sac- 
rificed to an idol is an abomination to God. This can be 
further construed to indicate that anything we hold dear, 
given in any way to secure a divine (blessing is an abomina- 
tion. God don't nee.d "cjattle" nor "gold." His temporal 
and eternal blessings are purely of grace, to undeserving 



THE GOSPEL IN SHADOWS 49 

creatures. As the Egyptians beheld their great loss from 
this cattle distemper, they also ibeheld the salvation of their 
die ties sink Ibef ore the God of the Hebrews. 

The Egyptians were celebrated for their medical skill, 
and they defied or idolized their Physicians. O, what suf- 
fering the destruction of this idolatry brought on them! 
Moses and Aharon were ordered to take ashes from the fur- 
nace and to scatter them toward heaven, that they might 
be wafted over the face of the country. Exod. 2-10. These 
ashes signified the past afflictions of the Hebrews in the 
fiery furnace of slavery, and the abominable custom of 
sacrificing picked ones of the Jews at stated times, on "high 
jaltars," and the iPriest throwing the ashes of the victim in 
the air for a National hlessing. Instead of the idolatrous 
blessings, as heretofore claimed, these ashes brought"boils" 
on man and beast, among the Egyptians, the Physicians not 
excepted. O, it was sore affliction, and the "Physicians" 
were {afflicted and they could not cure it. Etgypt itself, is 
a type of man in his fallen condition. Its populous race, 
including all of Adam's apostate family, is afflicted with the 
malady of sin, and to make it worse, her doctors (doctors of 
Divinity) have it, and are just as impotent as were the 
"Egyptijan doctors," to cure a "sin-sick-soul." No, dear 
reader, there is but One Physician for sin, and it is idolatry 
to look to any other. Outside of Christ there is no remedy 
for sin. He is the "Great Physician." 

"The worst of all diseases is light compared with sin; 
On every part it seizes, hut rages most within; 
'Tis palsy, plague and fever, and madness all combines — 
And none Ibut a believer the lejast relief can find." 

From men, great skill professing, I thought a cure to gain ; 
But this proved more distressing, and added to my pain; 
Some said that nothing ailed me, some gave me up for lost; 
Thus every refuge failed me, and all my hopes were crossed- 



50 THE GOSPEL IN SHADOWS 

Jesus, this great Physician, (how matchless in His grace), 
Saw me in my condition, jand undertook my case; 
He igave me life to love Him — His grace He freely gives — 
He makes no hard conditions — He speaks, the sinner lives." 

Their Gods, "Osiris and Isis," presided over fire and 
water. _Owing to the "hardness of Pharaoh's heart," these 
idol gods must be destroyed, so the Lord sent a terrible 
hail, mixed with "fire' 'over Egypt, saving, as usual, the land 
of Goshen, the temporjary stopping place of the Hebrews. As 
the death-dealing hail-stones fell, killing both man and 
beast that were found in the open, I can see in my imagina- 
tion the ignorant 'Priests imploring their fire and water gods 
for help, ibut all to no purpose. O, how we should prize 
the giospel of Christ, teaching us to go to the God of Israel 
for protection in every calamity, either temporal or eternal. 



THE GOSPEL IN SHADOWS 51 



CHAPTER 7. 

THE TABERNACLE SERVICE AND ITS GOSPEL 
SHADOWS. 

The lb unit offering which the individual Jew brought to 
the sanctuary must have its inwards and legs washed in 
water." This indicated the purity of the inward thoughts 
and feelings, and the perfect cleanliness of the outward 
walk of Jesus the Ante-type, and His people, in and through 
Him. The blood of the offering- was sprinkled around about 
the altar, showing that there is no approach to its eternal 
benefits ibut through the blood of Jesus. The popular doc- 
trine with the world, that the life and death of Jesus was 
only exemplary meets an emphatic refutation in every type 
and 'shadow in the Bible, hey all teach in thunder tones 
that the life and death of Jesus was substitution and impu- 
tation, as regards its benefits to mankind. His death was 
substituted for their death, and his righteousness was im- 
puted to them. This emphasizes the doctrine of a particu- 
lar redemption, because if His death paid the death penalty 
for a man, and His adorable righteousness was imputed to 
that man, it follows that such a man, woman or child thus 
atoned for could meet with no contingency to defeat their 
eternal salvation. If every man, woman and child in the 
world were equally atoned for, then it follows that universal 
salvation is established. The atonment is vicarious, Christ 
for his people- In its nature it is substitutionary. The law 
demanded our death, and Jesus substituted His own precious 
death for us. The law demanded of us a perfect righteous- 
ness and Jesus lived it out for us, and clothed us with His 
perfect righteousness. 



"Happy he whose hopes depend 
Upon the Lord alone ; 



52 THE GOSPEL IN SHADOWS 

The soul that trusts in such a friend 

Can ne'er be overthrown-" 
Can ne'er ibe overthrown." 
This was the authorized mode of worship, under the 
ceremonial law. If one had wronged his brother out of any- 
thing, he was to make it back to him and "add a fifth part 
thereto." Thus the loss was more than remedied, or tpaid. 
This reminds us of the perfect satisfaction Christ wrought 
for His ibride. He not only made amends for her wrongs, 
but He added a "fifth part thereto." Sin had robbed her of 
a perfect creature righteousness, and Christ igave her a 
divine righteousness. He "magnified the law" for her. Thus 
do the riches of grace shine both in the remission (pardon) 
and putting away of sin. They are gospelly inexperienced 
in the new birth when the persistent sinner is justified 'by 
faith. IRom. 5-1. 

The "Meat Offering" is one of the sweetest shadows af- 
forded in the altar service. The term "meat offering" don't 
signifiy that it was flesh. It was not flesh. It was composed 
of flour, oil, frankincense and salt. It was called a "meat 
offering." in the sense that it was food. The "sin offering 
were of a different character, and for a different purpose. 
They were wholly given to God, and must signify the giving 
up of a sinless life, for a sinful subject. The "meat offer- 
ing," thus composed, typilfied God's redeemed and regener- 
ated people, feasting on His one offering for sin, in its 
many meritorious aspects. O, this is a very precious lesson. 
Let us get it. It is very necessary that we know all about 
our eternal Sacrifice, in order to render a full service. Rom. 
12-1. There is great reward in rendering a full service, and 
that reward is a full joy. We are commanded "to grow in 
the knowledge of our Lord and Savior Jesus Christ." There 
can be no worship nor joy unless it is predicated on the 



THE GOSPEL IN SHADOWS 53 

atonement as an act of sovereign grace. This was signified 
in the "meat offering." A "portion" of it was placed on the 
continuous burning altar and consumed on the "sin and tres- 
pass offering," thus showing that all our benefits and devo- 
tions must depend on the atonement. The "portion" was 
called "a memorial unto the Lord." It is true that God's 
spiritual Israelites never render an acceptable offering (gos- 
pel obedience) unless they first recognize, and pay due 
homage to the all- sufficient atonement of Christ. Our every 
attempt to worship God should be thus consecrated, realiz- 
ing that there is merit in our best efforts to serve God, un- 
less it grows out of the blood of Jesus; neither is there 
any joy in them. Why did the Lord direct these four par- 
ticular ingredients for the "meat offering?" I am sure that 
He had a purpose in so ordering them and that He intended 
to convey to His children an important lesson from their 
symbolic meaning. The flour was the staff of life, ground 
to powder, in order that it might be oised for food. This 
aptly represents Christ as the Bread corn, bruised for food 
for His spiritual priests. The oil signifies the Holy Spirit, 
poured up'on Christ in abundant measure. The frankincense 
represents to our mind the sweetness and fraigrance that 
accompanies the offering and renders it acceptable to God. 
The salt typifies the incorruption, purity and perfection of 
Christ. H n the whole, we learn that Christ is our "Staff of 
Life," The 'Holy Spirit, like the "ointment" which being 
poured on Aarons head ran down over his beard and to the 
skirts of his garments. (IPs. 133-2) was poured on Jesus, the 
head, and down through Him over the body (the church). 
The frankincense teaches us the sweetness of this doctrine, 
and its acceptance with God. In the salvation of sinners 
it first God, treasuring up in the Son alL things needful, 
the Son fulfilling every condition on the part of His people 
and the Holy Spirit applying these eternal riches to those 
made heirs and joint-heirs with Christ in their new birth. 
Then, we are taught that such a scheme of eternal redemp- 



54 THE GOSPEL IN SHADOWS 

tion is incorru,ptable and enduring. No timely contingent 
can hinder its efficacy and efficiency. 

It was forbidden to 'burn this offering (which typifies 
Christian obedience )with any leaven mixed in it. This 
shows its freedom from evil. Christ said, "beware of the 
leaven of the Pharisees." This is what we should do in our 
gospel worship. The Pharisees depended on their own 
good works and keeping the law for salvation. The "meat 
offering' was to be without any "leaven." This would teach 
us that to the extent that we mix leaven with it, it would 
cease to .be "food" to the soul. O, I am sure that every 
heaven born sinner can attest to this, great truth. We never 
find joy, only at the feet of Jesus and our brethren. When 
we fall at otar own feet, joy flees farther away. Neither were 
they to mix any honey with the offering. Honey signi'fies 
nature's reigion. It is sweet to the natural mind or taste, 
but it is corruptable. There was to be no honey in this 
offering. 

I said that "a iportion" of the meat offering was consumed 
on the altar, as a "memorial unto the Lord." The remainder 
was eaten by the priests, but nothing was let for the offerer 
himself. In this we get two spiritual lessons: first, we never 
do all that is required in our gospel obedience, hence, are 
only "unprofitable servants," at our best. We have nothing 
left for self. Second, the priests of God (Spiritual Israel) 
are fed in this symbolic offering, feasting on Jesus and 
His merits alone for salvation. 

"The peace offering" next demands our attention. I am 
sure, dear reader, no peace treaty that has ever engaged 
the minds of men on earth, can compare in s-u'blime value 
to the one that settled your eternal peace with God.. The 
heroic struggle of the American Revolution, which gave 
millions of souls a grand political government, and the 
bloody Reformation that gave millions of God's (persecuted 
children their Religious Freedom, were of untold value in 
this time world, but they fall into insignificance, compared 



THE GOSPEL IN SHADOWS 55 

to your eternal freedom and peace with God. The children 
of (Isreal instituted the "passover supper" in commemora- 
tion of their freedom from Egyptian bondage; the Ameri- 
can Nation made the Fourth Day of July a public holiday, in 
commemoration of their freedom from the British Yoke," 
and Go.d gave us the ceremonial "Peace Offering," to be 
eaten, symbolically, in commemoration of our "Eternal 
Peace" with Him. O, let us learn and apply some of the gos- 
pel beauties of this scriptural lesson. This was also a "Sweet 
Saviour" offering-, and was to be burnt on the altar, "upon 
the burnt sacrifice." As ibefore stated, the alter fire never 
went out, and two lamibs were slain each day, one alt nine 
o'clock, a. m. and the other at three o'clock, p. m. These 
two "daily offerings" tj'pified the sacrifice of Christ, and was 
kept burning on the altar continually, so that all the 
"Sweet Savour offerings" could be put on the continually 
'burning sacrifice, a type of the continually abiding media- 
tions of Christ for His spiritual Isreal. There were two 
necessary qualifications demanded of the "peace offering." 
It was to be "without blemish" and offered with the "sacri- 
fice of thankgiving." It being without blemish signified the 
perfections of Christ, and a portion burnt on the sin offer- 
ing teaches us that there can be no continual or abiding 
peace with God, unless it is underlaid with the atonement of 
Christ. "Without the shedding of blood, there is no remis- 
sion of sins." The blood here meant was the Iblood o'f Christ. 
"The blood of Jes'us Christ, His Son, cleanseth from all 
sin." All the Jewish offerings typified this gospel fact, by 
placing a "portion of the Sweet Savour offerings" on the 
burning altar with the sin offering. If the worshipper, 
under the gospel, should base his or her salvation on any 
act of obedience, to that extent they would fail to honor 
the blood of Christ, and fail to meet the symbolic require- 
ments of the "Sweet iSavour offerings." This, I am sure, will 
never be the case with a heaven-born child of grace, who 
has been taught the truth in matters of redemption and 



56 THE GOSPEL IN SHADOWS 

sanctification. O, that I could, with tongue and pen teach 
God's spiritual Isreal their dependence on God for eternal 
life. This kowledge once learned in its sublime fullness, 
would return thousands of spiritual Jaws from Babylonish 
captivity. Many are in Babylon (worldly churches) and 
have "hung their harps on the willows." They can't "sing 
the songs of Zion in a strange land.' O, that they could 
get a glimpse of Fair Canaan, and "gather honey from the 
"Rock." (Salvation by the sovereign grace of God.) 

Unlike other "Sweet Savour offerings," "a portion" of 
the Peace offering was offered to the Lord, and the Priest 
shared the remainder with the Jew offering the "peace offer- 
ing." O, let us get the sweetness of this lesson! This is a 
figurative (Gospel "love feast." God the Father, is a partaker 
in this peace feast. He has ibeen reconciled in the death of 
the Son, and this atonement is thus recognized, by a "por- 
tion" being offered on the altar. The Priest eats a part, thus 
recognizing the redemptive right and title of the offerer 
(gospel Saint) to the table. In this offering the offerer eats 
a part, thus receiving the joyful 'benefit of a ,peace already 
ratified by the Triune God. O, what a "Peace compact!" 
God, the Priest and the sinner all feasting together. This 
is a perfect gospel communion. I am sure I have witnessed 
a gospel "peace offering," but they never occur unless sanc- 
tioned by the Trinue God, in the manner of their ceremonial 
type. In the ceremonial type, the altar was set u,p in the 
tablernacle. In the gospel ante-type the altar is set up the 
the hearts of God's spiritual-born people, and the sacrifice 
is ke,pt burning there. Christ is present, and fully revealed 
in the gospel, and witnessed by the Holy Spirit. What a 
blessed anti-type. 

There is a final lesson to be drawn from the "Peace Offer- 
ing," I would not pass unnoticed: to-wit, "the soul that 
eateth of the flesh of the sacrifice of peace offerings, that 
pertain unto the Lord, having his uncleanness upon him, 
even that soul shall be cut off from his people. Lev. 7-20. 



THE GOSPEL IN SHADOWS 57 

"Cut off from his people," -under the ceremonial law of the 
Jews, meant physical death. Its spiritual import under the 
gospel, means a separation from the peace and joy of salva- 
tion, and sometimes an exclusion from the enjoyment of 
church fellowship. O, this is an awful penalty for spiritual 
uncleanness in the conduct of God's little saints, but they are 
flesh, and subject to Satan's devices. Sin is permitted and 
indulged, but there can Ibe no communion with God, where 
his gospel precepts are ignored. 

Iniquity uncle'ansed excludle-s peace. The ceremonial law 
was strict with regard to any uncleanness. If a Jew came 
into the sanctuary, after having, broken any law, and having 
not gone through with the ceremonial washing, as com- 
manded, he was subject to death, and the penalty was surely 
executed. O, what an awful lesson to spiritual Jews ! Dis- 
obedience to gospel precepts bring death to God's renewed 
people, j-ust as surely and irrevocably, as did the violation 
of the law to the Jews, but their death is of a different 
character. The Jews died a natural, or temporal death, as 
a penalty for disobedience to the law of Moses, and re- 
generated people die a spiritual death, or a separation 
(death) from spiritual joys, as a penalty for disobedience to 
the law of grace, or the gospel law. The same just God is 
the Author and the executioner of both laws. The only 
difference lies in the nature of the subjects and in the 
nature o<f the penalties inflicted. With an all-wise and all 
powerful Lawgiver, who has attached the penalty, sin is 
its own executor. It metes its own penalties. James says, 
"When lust hath conceived, it bringeth forth sin; and sin, 
when it is finished, (bringeth forth death." Jas. 1-15. The 
death here meant is not temporal, nor physical death, 
neither is it eternal death. The sin the aspostle here alludes 
to is a simple traspess, or act of the individual, and temporal 
death is not a penalty for sin under the law of grace. It 
never was, so except under the ceremonial law of the Jews, 
and we, as Gentiles were never under that law. The sin of 



58 THE GOSPEL IN SHADOWS 

Adam brought eternal death and not a mere tresspass o'f ont 
of his posterity of wrong doing brought supreme death, the 
infant would be immune from death so would the demented 
and the heathen be. The same would apply in case of tternal 
death. No, my dear friend, it was by one man's (Adam) dis- 
obedience that sin entered into this sin and death cursed 
world. All temporal and eternal death comes to his pos- 
terity through their relation to their federal-head, and being 
partakers with his sinful nature. 

That the church, under the gospel dispensation, is the 
anti-type of the ceremonial Law and sanctuary worship, 
even in its minutest detail, can not be successfully contra- 
dicted. It was said that the soul that partook of the 
"peace offering," with his uncleanness upon him, should be 
cut off (die). I contend that the "Peace Offering" in the 
Jewish worship, typified a congregation of spiritual be- 
lievers under the present gospel dispensation, assembled 
together and feasting on the Gospel of Peace, giving thanks 
to God for the gift of His Son, the true, and only foundation 
for lasting peace. In such an assembly of true believers, 
God the Father, is revealed as abundantly satisfied by the 
death of His Darling Son, and He takes part in the feast. 
The Son is honored by an abiding faith in His atonement 
and the assembled believers feast on the ultimate prospects 
of eternal bliss, through the internal and sweet wtiness of 
God, the Holy Spirit. It is a ''perfect communion" and a 
peace and joy found in no other place or condition. This 
is the "life more abundant" Christ came to give (not suffer). 
It is peculiar to those already made alive by the direct power 
of God, the Holy Spirit in the new 'birth. It is a super- 
abundant life that comes with a full knowledlgiei of Jesus 
Christ, and a sweet hope in His merits for life and salva- 
tion, and an abiding sense of His smiles because of keeping 
His commandments. In symbolic terms, it is the reward 
of gospel obedience in His sweet service, and doing so with 
no "uncleanliness upon us. w Too many of God's people try 



THE GOSPEL IN SHADOWS 59 

to serve Him while loaded down with worldly ties and un- 
christian habits ((uncleanliness upon them) and the result 
is. they die to the joys of salvation. They can see others 
manifesting joy and life in serving God, but cold death seems 
to pervade their tenement of sin. David died this spiritual 
death, and it was the result of his sins of omission and 
This is the sin that the apostle James has under considera- 
tion — -"sin, when it is finished bringeth forth death." David 
felt all undone. He needed his "uncleanness" washed away. 

He said, "purge me with hysiop, and I shall be clean; wash 
me, and I shall be whiter than snow. Make me to hear 
joy and gladness; that the bones which thou hast broken 
may rejoice. Hide thy face from my sins, and 'blot out all 
mine iniquities. Create in me a clean heart, God; and re- 
new a right spirit within me. 'Restore unto me the joys 
of thy salvation ; and uphold me with they free Spirit." Ps. 
51-7, 8, 9, 10. 

David was a child of God, and had been so from his moth- 
er's breast. Ps. 22-9. "Thou didst make me hope when I 
was upon my .mother's breast." He had grown up in the 
environs of nature, and knew nothing of the snares and 
pitfalls of Satan which lay before him. He had avowed that 
he 1 would '''never depart 'from the statutes of God." Little 
did he know of the corruptions of his own heart and nature, 
until confronted with the temptations of the world. So 
many of God's little 'Davids today, fall as he did! "Lust, 
wlheu it conceives bringe|t!h forth sin, and sin, wben it is 
finished, , bringeth forth death" — a cold, dark and miserable 
spiritual existence, to God's renewed children. O, my dear 
Christian friends, let rid ourselves of spiritual and fleshly 
uncleanness. Paul says, "having therefore, these promises, 
dearly beloved, let us cleanse ourselves from all filthiness of 
the flesh and spirit, perfecting holiness in the fear of God." 
2 Cor. 7-1. In regeneration the saints of God are quickened 
in soul and given a holy and divine nature. This consti 



60 THE GOSPEL IN SHADOWS 

tutes an "inner man," and by the progressive work of sancti- 
fying grace they are subjugated to gospel obedience, so that 
"the sons of God are manifest." I don't believe that "leaven" 
always refers to evil or sin. Christ said, "beware of the 
leaven of the Pharisees," which indicates an evil principle, 
or influence ; to Ibe more explicit, it refers to a false doc- 
trine. The Jews, under the ceremonial law were not to 
use leaven in their offerings, because it represented sin, 
but as to its permeating qualities, it represents the work 
of grace, or holiness in the soul. The Lord said, "The 
Kingdom of Heaven is like unto leaven, which a woman took, 
and hid in three measures of meal, till the whole was leaven- 
ed." Mat. 13-33. It is evident, from numerous citations of 
scriptures, that man is a three-fold being. He is soul, ibody 
and spirit, (three measures). In regeneration, the Lord 
hides the leaven of holiness in the soul, and it begins to 
manifest through the entire man. Under a varied environ- 
ment, and like a tottering vessel on the mighty ocean, sub- 
ject to adverse winds, which drives it this way and that, 
the man presents a two-faced life, but steadily and surely, 
"the whole lump" is being "leavened." iGod is getting glory, 
silently and surely, and the "old outer man" (sinful nature) 
is just as surely and steadily being "nailed to the cross." 
The "flesh and spirit" is being cleansed, and holiness is 
"being perfected," 

"Happy the ibirth where grace presides 
To form the future life! 
In Wisdom's ,path the soul she guides, 
Remote from noise and strife." 

"When Israel, by Divine command, 
The pathless desert trod, 
They found, though 'twas a ibarren land, 
A sure resource in God. 



THE GOSPEL IN SHADOWS 61 

A Cloudy pillar marked their road, 
And screened them from the heat; 
From the hard rocks the water flowed, 
And manna was their meat. 

Like them we have a rest in view, 
Secure from adverse powers; 
Like them, we pass a desert too, 
But Israeal's God is ours. 

Yes, in this barren wilderness 
He is to us the same, 
By His appointed means of igrace, 
As once He was to them. 

His Word a light 'before us spreads, 
By which our path we see; 
His love, a banner o'er our heads, 
From harm preserves us free. 

Jesus, the Bread of Life, is given 

To be our daily food ; 

We drink a wonderous stream from heaven; 

'Tis water, wine and blood. 

Lord, 'tis enough, I ask no more, 
These blessings are divine; 
I envy not the worldling's store 
If Christ and heaven are mine." 



62 THE GOSPEL IN SHADOWS 



CHAPTER 8. 

THE WILDERNESS MANNA NO GOSPEL SUBSTANCE. 

Like many other old Scriptures, the account of God's 
miraculous grace in sustaining temporal Isreal affords the 
enlightened understanding an inexhaustable supply of gos- 
pel beauties. The temporal "meat and drink" that sus- 
tained the Wandering Jews, typified Christ as the great 
Sustainer of Spiritual Isreal, as they wander through this 
"vale of tears." Paul says, in speaking of the Jews, "they were 
all baptised unto Moses in the cloud and in the sea; and did 
all eat the same spiritual meat; and did all drink the same 
spiritual drink; for they drank of that Spiritual Rock that 
followed them: and that Rock was Christ." Cor 10-3. While 
their eating and drinkin,g sustained physical being in a 
desert land, there was a spiritual significance attached and 
revealed in the gospel, which confirms and establishes the 
sweet doctrine of sovereign grace. The Jews were delivered 
by a miracle of grace across the Red Sea. The Jews did ab- 
solutely nothing to aid God in their passage through death, 
on that occasion. It was a ipure miracle of sovereign grace. 
God's spiritual Israel, in passing from death unto life, in 
the new birth, is no less a miracle of sovereign grace. The 
eternal salvation of Jacolb (spiritual Israel) is not complete 
at election. It is then just begun. It is not finished at 
redemption. The 'bride is then only purchased, and her 
cleansing awaits the operation of the holy Spirit, in re- 
generation. (Titus 3-5). When she passes through death in 
regeneration, she is figuratively just where the Jews were 
when they had crossed the "Red Sea.'" O. they had just 
entered a death. land, if God had ceased His miraollous in- 
tervention of preserving grace. A horrable death of hunger 
and thirst was inevitable. The Jews were not saved from 



THE GOSPEL IN SHADOWS 63 

death, short of (God's miraculous providences of grace, until 
they had reached Jordan, and their Josua (Christ) conducted 
them safetly ,oiver into the Ibountiful shores of Canaan. No, 
the bride of Christ is not saved at regeneration, for she 
must be preserved through the wilderness. Her salvation 
is not complete, even when she leaves forever behind the 
conflicts of the desert, and her feet touch the chilly waters 
of cold Jordan. 

O, it is here she needs a Savior more than at any time, 
before. Her salvation depends on a far greater miracle of 
grace now than ever. When she crossed the Red Sea (re- 
generation) her soul was raised to eternal life. Now, the 
resurrection to eternal life of her body must be accomplish- 
ed, before she is completely saved. O, this is glorification. 
What a sovereign miracle of grace must yet be performed 
for her! O, it is one dire need after another, from th time 
she leaves Egypt to her crossing Jordan, and each need 
demands a miracle of grace. It is all needs on her side and 
all grace on the part of her Redeemer. 

There had never ibeen such a thing happen before in the 
winderness. Manna fell forty years in that barren region 
and then ceased forever, when the Jews crossed to Canaan. 
It always fell on the dew. I Ibelieve that the manna that fell 
in the wilderness had a double Spiritual significance. It 
was a simillitude of the Son of man coming to this earth, 
and His people substitutingon Him by faith. The' manna came 
down and the Jews ate it, and thus preserved.. The "dew" 
was a type of the bedewing work of the Holy Spirit in re- 
generation and. Christ must be applied through the gospel 
on this dew, to be assimilated by the saints. It anight fall on 
the burning sands of the unrenewed heart, and never be 
observed nor assimilated. The Holy Spirit must first shed 
the dew, then the gospel can spread the holy Manna and 
the spiritual Israelite can gather up and feast on it, igrowing 
thereby in the knowledge of the" Lord and Savior Jesus 
Christ. 



64 THE GOSPEL IN SHADOWS 

They were to gather no more than was required for daily 
needs, though large quantities melted and washed on the 
rising on the torrid sun. Each man was to gather an omer 
for each one of his family, and eat sufficient of it, and if 
he had more than enough and any brother lacked, it was 
divided out accordingly. O, what a solemn and sweet lesson 
for spiritual Israelites! The apostle Paul refers to this, as 
so becoming,our oibservance one to another. Some churches 
had an abundance of temporal things, and some lacked. He 
says, "I mean not that other men be eased, and ye burdened: 
hut by an equality, that now at this time your abundance 
may be a supply for their want, that their abundance also 
may he a su,pply for your want ; that there may be equality." 
As it is written, he that had gathered much had nothing 
over; and he" that had gathered little had no lack." They 
were to keep nothing over for the morrow. This teaches 
us that our supply is unlimited, and that at the rising of 
each sun we can gather it. It also teaches us that if we 
like the manna that was kept over night, they would be in- 
fested with "stinking worms." O, dear saints, God is able 
to meet every demand, momentarily, for His little children. 
His watchful eye is no less over them to see than His al- 
mighty power is around them to provide. 

There was another peculiarity connected with this gospel 
shadow worth mentioning. It was adapted to the taste 
of four million souls. All loved it alike. It is not that a 
striking figure of spiritual Israel all feasting on Christ, "the 
Bread of God?" All love is alike. When once the taste and 
heart-strings of man is touched and tuned by God's sove'rign 
grace, the Old Songs of Zion, and Christ, the way, the truth 
and the life, never lose their sweetness.. The more we know 
about them, the sweeter they grow. 

This heavenly bread was so cherised iby the Jews that 
Moses commanded them to keep a pot of it for a memorial. 
This was commanded by the Lord. They kept this long 
after they had crossed Jordan. This teaches us that throutgh- 



THE GOSPEL IN SHADOWS 65 

out the ceaseless ages of eternity we shall keep our resur- 
rected tabernacle tthe sweelt memento of God's sustaining 
grace as we journeyed here below. 

Manna to Israel well supplied 
The want of other bread; 
While God is able to provide 
His people shall be fed. 

Thus though the corn and wine should fail 
And creature-streams be dry, 
The prayer of faith will sit ill prevail 
For blessings from on high. 

Of His kind care how sweet a proof — 
ilt sufted every taste; 
Who gathered most and just enough; 
Enough who gathered least. 

'Tis thus the gracious Lord provides 
Our comforts and our cares ; 
His own unerring hand divides, 
And gives us each our shares. 

He knows how much the weak can bear, 
And helps them when they cry; 
The strongest have no strength to spare 
For such He'll strongly try. 

Daily they saw the manna come, 
And cover all the ground; 
But what they tried to keep at home 
Corrupted soon was found. 

Vain their attempt to store it up, 
This was to tempt the Lord; 
Israel must live by faith and hope, 
And not upon a hoard." 



66 THE GOSPEL IN SHADOWS 



CHAPTER 9. 

THE WILDERNESS ROCK SMITTEN BY MOSES. 

I know of several ways tc arrive at a conclusion or fa::, 
but I do not know of any way to beat a careful observa- 
tion. When observation is confirmed by written testimony 
it becomes doubly sure. I might be told that the current 
:■:" a certain stream flowed to the South. This is tradition. 
I may have read the statement in some old book. This 
would be history. I might doubt either one, or both these 
statements as being true, but when I go to the stream and 
look on some little object drifting Southward on its crest, 
I am sure that my formed information was correct. I 
establish the truth by observation. I hear the doctrine of 
sovereign grace preached. I am told that eternel salvation 
is the sovereign, irristable work of grace, independent 
:f human aid or hindrance. This is contrary to human 
reason, and I might doubt it, in the absence of the Holy 
Spirit to witness. I might read that the Spirit quickeneth : 
the flesh profiteth nothing;" and that "No man can come 
to Christ, except the Father draw him."' (Not draw at him) 
and "that when we were dead in sins God quickened us 
together with Christ, i by grace are ye saved") and "that 
the natural rr.ar. receive:- not the things of the Spirit of 
God. foi :':.iy are foolishness unto him; neither can he 
know them, because they are spiritually discerned." I might 
read all these quotations from the Xew Testament, and 
"leu:: :heir teaching human impotency or nothingness in 
the eternal salvation of sinners. I know they are there. 

like I heard them preached, but if man has no ; 
to escape the damnation of hell, and God sovereignly save; 
some. I might be forced to conclude that Sod is unjust in 
the matter of salvation. Mv conception of a fair and m 



THE GOSPEL IN SHADOWS 67 

partial God would spurn such an idea, therefore all 
scripture must be interpreted to meet my conception of God. 
What I have heard and read in the New Testament has 
met a rebuff in my intelligent persuasion, but it all resulted 
from my feeble conception of justice on the part of God. 
My ideal theology might be, that every man can save him- 
self and also save his neighbor; that God has "given every 
man a chance." Now, dear reader this is a natural theology. 
The very first man born in this world believed just such 
a doctrine. He was a tiller of the land, and his brother a 
"herder of sheep." By faith in a 'Crucified redeemer, Abel 
offered up a lamb, and fire came down from heaven and con- 
S'lime'd his little offering. God thus accepted it. Cain, with- 
out any faith or Spiritual tuition in the matter brought some 
of his corn and vegetables, put it on his own altar and 
waited for fire to come down and consume it as in the case 
of his Ibrother, 'but no fire came down. God rejected his 
offering. How does that compare with your conceptions of 
God? We find this recorded in the very first book of the 
Bible. Let us get an idea of 'God, from His characteristics 
as recorded in the Old Testament, and then compare them 
with what we hear preached by His true ministers, and what 
we see recorded in the" New Testament. It is natural to do 
as Cain did — offer our own works for a sacrifice, but it 
is contrary to true spiritual theology, which always harmon- 
izes with the whole Bible. 

As I stated, it is natural to trust in the flesh for salva- 
tion, but the Lord said, Cursed be the man that trusteth in 
man, and maketh flesh his arm." Jer. 17-5. This natural 
theology is not entirely eliminated from a great many of 
God's redeemed and sanctified children. If any man we 
know of should have known better, it was the meek and 
sainted Moses. He had witnessed God's mighty power in 
delivering Israel from EJgyptian bondage, the boisterous 
waves of the Red Sea roll a,part, making dry ground for 
the chosen people to walk on. He had seen water gush 



6S THE GOSPEL IN SHADOWS 

forth from the Rock at the command of Goci. He had 
witnessed the mighty working power of God's holy com- 
mands, in repeated wonders, for days and months, yet he 
made the mistake of his life, by presuming on God, in just 
one little human agency. O what a blunder ! It not only 
cost Moses and Aaran their lives, but it deprived them the 
coveted and anticipated joy of "entering the land of Canaan." 
The Israelites were in a "desert land" with no water for 
their families and flocks. They charged Moses with un- 
faithfulness, in 'bringing them into the desert to perish. 
As a Priest of God, he took their needs to the Lord, and 
the Lord commanded him to take Aaran and go to the 
rock,, and to speak to the rock tbefore his eyes, and it would 
give forth water for the people and their flocks. The Lord 
commanded Moses to "take with him the rod," but He did 
not tell him to "smite the rock" with it. He told. Moses 
to "SPEAK to the rock, and water would come forth." 
Now, I don't know just how Moses reasoned in that event, 
but I surmise that he said to himself, "The Lord meant 
for me to "smite" the rock, for he told me "to take the rod 
with me." Before this He has commanded me to smite 
the rock, and water would come forth, then it is about 
the same thing any way. Just so the people get water, it 
matters little what I do oir say; "the end will justify the 
means." we see the modern sons of Moses in this par- 
ticular, out proselyting in every direction. They carry 
their "divining rods" (Theological sheep-skins) and the 
commands of God, (the Bible) and, like poor old Moses, 
ignore the "commands" of the Lord, and hammer the rock 
(Hardened Sinners) with their "rods." I would quake to 
rob God of His eternal glory, but presuming to do Hid 
work through my powers. I believe that Moses was a true 
saint of God, because God killed him for presumptive diso- 
bedience- I believe that modern proselyters are not true 
saints of God. because he don't kill them. Judgment begins 
at the "house of God." 



THE GOSPEL IN SHADOWS 69 

Moses had a clear view through the gospel shadows of 
the Tabernacle to their glorious 'Substance as he talked 
with God on the Mount. Yes, as the Lord gave directions 
as to the hidden treasures behind the "second vail" of the 
Tabernacle, He raised the dark vail of human depravity 
from before the face of Moses, giving him a clear view 
of heavenly swe'ets and beauties. Thi9 brought over his 
face a heavenly halo on which the Jews could not look, 
because of its brightness. On this account Moses had to 
vail his face, as he descended the Mount to the waiting 
multitude. This symbolic vail covers the face of not only 
Jews, but of every ueregenerate person in the world. It 
is their "darkened understanding," and it hides the glorious 
substance of all gospel shadows. All the glories of (the 
Tabernacle shadows were hidden ibehind the vail, and only 
Moses and Aaron could 'behold them. O what a type of 
Jesus we find in the "vail" of the Tabernacle. Before His 
flesh was rent and pierced, even His desciples could, not 
look beyond His sweet presence, to eternal glories. O what 
a deluge of heavenly truths began to dawn on their minds, 
and what grand interpretations followed His resurrection. 

Just as the shadows of the law went out, and the eternal 
substance of the gospel shown in effulgent light, the "Lamb 
slain from the foundation of the world," cried, "it is 
finished,' and the "vail of the Temple rent in twain" expos- 
ing to view all the typical treasures of eternal salvation. 
His "fles'h" was "rent,' and now every spiritual Jew can 
look through His "rifted side," by faith and behold eternal 
treasures in Him. Paul said to the Heibrews, "Having there- 
fore, brethren, boldness to enter into the holiest by the 
blood of Jesus, 'by a new and living way, which He hath 
consecrated for us, through the vail, that is to say, His 
flesh." Heb. 10-19. 

j can imagine the swelling of Moses and Aaron's vanities, 
as they said, "hear now, ye rdbels ; must we fetch you water 
out of this rock?" ''And Moses lifted up his hand, and 



70 THE GOSPEL IN SHADOWS 

with his rod he smote the rock twice; and the water came 
out abundantly, and the Congregration drank, and their 
beasts also. Num. 20-8. The Lord blessed the "smiting of 
the rock." because He had sent Moses. Now it is plain 
that if God sends a man to preach, (give the saints water) 
that man should be careful to preach just what God has 
commanded, no more, nor no less. Don't leave out any- 
thing, nor add anything to what the gospel reveals, however 
it may come short of our human conceptions of a true 
"theology." The Lord here lays bare one of His leading 
characteristics. It is an "object of the current," and will 
give the enlightened eye a true conception of God, and His 
just demands. One thing is sure. God will be glorified 
in all His works. Hear the terrible retribution that met 
the ears of Moses and Aaron for not "sanctifying God in 
giving water to the children of Israel. And the Lord 
spake unto Moses and Aaron, Because ye ibelieved Me not, 
to sanctify Me in the' eyes of the children fo Israel, there- 
fore ye shall not 'bring this congregation into the land 
which I have given them, Num. 20-12. What was the change 
against Moses and Aaron? They had not "SANCTIFIED 
God" in their ministerial work, "before the face of the 
children of Israel." To "Sanctify God" before the people, 
vve must set Him apart or proclaim Him the "Alpha and 
Omega" in salvation. If the preacher presumes to help 
God in any sense, in saving sinners, to that extent he fails 
to "sanctify God," and I ibelieve that his continuing to live 
in that case, is good evidence that he is not sent to preach 
the unsearchable riches of Christ to spiritual Israel. 

I say, with all due regards to those who preach "human 
aids" in eternal salvation, that such a doctrine "don't 
sanctify God before Israel." They, of this enlightened age. 
would put Moses and Aaron to shame, I am sure. Moses 
deviated from God's commands one step, but they go a 
whole mile. When it came to passing from death to life, 
at the crossing of the Red Sea, which typifies rege'nera- 



THE GOSPEL IN SHADOWS 71 

tion or the new-birth r Moses said to the Israelites, "Stand 
still and see the salvation of God." These modern prosel- 
ytets say "jump, hop, skip and run." They say that "God has 
done all He can," and that this is the wrong time to "stand 
still." Moses would have shunned such a sacrilegious 
declaration. He knew better. He had seen enough of 
God's power manifested in the deliverance of Israel from 
death, by the blood of the "lamb" etc. He knew that when 
it came to passing from death unto life, it was God or 
nothing. Now, these human aid fellows go one step 
further. They try to "give water" to Egyptians, Gentiles 
and heathens in general. Moses never went that far. He 
assayed to "water" Israel. Israel was a type of God's 
redeemed and sanctified family, but it did not typify "alien 
sinners." These fellows go one step further. They presume 
to make people thirsty and hungry, not to speak of making 
Jews out of Egyptians, etc. No, Moses kept in the camps 
of Israel, and instructed and edified Israelites. 

If I know my poor heart, 1 cherish a tender feeling 
for those who th>us "oppose themselves." The water they 
>g':ve to alien sinners, is "bitter water," because Christ 
is !bitter to their wild unregenerate nature. However con- 
vinced that they '•'need Christ,' through the intellect, their 
enslaved will can not "accept Him." 

"Let others in the gaudy dress 
Of fancied merit shine, 
The -Lord shall be my righteousness, 
The Lord for ever mine." 



THE GOSPEL IN SHADOWS 



CHAPTER 10. 
TYPICAL JACOB ON EAGLE'S WINGS. 

As an Eagle stirreth up her nest, fluttereth over her young, 
spreadeth abroad her wings, taketh them,, beareth tihem on 
her wings. So the Lord alone did lead him, (Jacolb) and 
there was no strange God with him. Deut. 31-M. 

The gospel lesson we see under this typical caption, is 
"God's covenant relationship to His people, even in "Jacob," 
(the unquickened bride) and His vital -union with them 
in "Israel," by the quickening power of the Holy Spirit and 
the consequent teaching and developing of their spiritual 
faculties. In order to get the full import of the lesson, it 
will be necessary to notice the preceding verse:/ "For 
the Lord's portion is His people'; Jacob is the lot of His 
inheritance. He found him in a desert land, in the waste 
howling wilderness; He led him about, He instruced him, 
He kept him as the apple of His eye." He made him to 
ride on the high places of the earth, that he might eat the 
"increase of the fields;" and He made him to "suck honey 
out of the rock, and oil out of the flinty rock." "Jacob" 
and "Israel" refers to the same people, bait differently re- 
lated to God. While_Jacob was the name of an individual, 
it was the typical name of God's redeemed and covenant 
people in an unsanctified state. "Israel" was the name of 
the same individual, but given him after "wrestling with 
the Lord all night." This event in Jacob's life is one of 
the sweet shadows of the spiritual birth of the redeemed, 
and his new name (Israel) typifies, or is applied to the 
redeemed, after regeneration, and justification iby faith. I 
understand Jacob, the anti-type, to mean that innumerable 
host the Father gave the Son in covenant, ibefore the world 
(began and to identify them 'before being quickened into di- 



THE GOSPEL IN SHADOWS 73 

vine life. The oLrd called them "His sheep." They were 
"sheep" before being mad alive, spiritually, juslt as truly 
as they were after. Before regeneration, they were dead 
sinners, but covenant sheep, and after regeneration, they 
are living sinners, and sanctified sheep. Before regenera- 
tion they are typical "Jacob" and after regeneration, they 
are typical "Israel." David said, "For the Lord hath chosen 
Jacob unto Himself and Israel for His peculiar treasure." 
Ps. 135-4. Jacob is God's "chosen" people and Israel His 
"Peculiar treasure." There is nothing "peculiar" albout Jacob 
(unsanctified elect of God), but in regeneration he becomes 
a "peculiar people." Isaah says, "Behold now thus saith 
the Lord that created thee, O Jacob, and He that formed 
thee, O Israel, Fear not ; I have called thee by thy name ; 
thou art mine. Isa. 43-1. We note that Jacob is "created," 
and that Israel is "formed.'* This re : fers to the fleshly and 
the spiritual births of the same people. The Prophet makes 
a distinction as to his (Jacob's foeimg "redeemed" and his 
being "called." _ "Fear not, I have redeemed thee. I have 
called thee by thy name, thou art mine." Here we have 
Jacob "created," "formed," (spiritually) "redeemed" and 
"called." He never loses his identity, as the popular doctrine 
of the world would have him to do. O it is a sweet 
thought that we can follow Jaco'b, by iboth name and 
characteristics, down throuigfh the annals of time, and see him 
enter the mansion of bliss, a "ransomed," sanctified, pre- 
served and glorified body, eternally united with his glori- 
fied Head. I ab'hor a doctrine which destroys the identity 
of Jacob. Arminianism does this, if I understand that doc- 
trine, lit says that "Jacob" has no personal, nor particular 
identity, aparent from the common universal race of man- 
kind, until he "accepts Christ," and that in that creature act 
he has his "name written in the Lamb's book of life," becomes 
known to man and to God, in a peculiar sense. Some 1 go 
as far as to say that by obedience, man can have his "name 
written in the Lamb's book of life," and by disobedience, 



74 THE GOSPEL IN SHADOWS 

have it erased, and be finally lost. O let my puny barque 
stand anchored in the scriptures of God's eternal truth. 
Jacob's name( the elect bride) was written in "The Lamb's 
book of life from the foundation of the world." There has 
not been a single "new name' added nor one of that roll 
of saints erased, for the book, has not yet been opened. 
It was sealed "with seven seals," and John saw that none 
could be found that could unloose the seal thereof, and 
to look thereon, save the Lion of the tribe of Juda (Christ). 
He prevailed. According to the covenant of the Triune God, 
Jacob's name was written there and in speaking of his 
redeemer, Jesus Christ, the Prophet says, "In all their 
afflictions He was afflicted, and the angel of His presence 
saved them; and He bear them, and carried them all the 
days of old." 

The Lord said, "and this is the Father's will that hath sent 
me, that of all which He hath given me I should lose noth- 
ing, but should raise it up again the last day." Jno. 6-39. 
This "all,"! He denominates "sheep," before regeneration, 
but they are known to Him, and preserved iby Him in that 
state, just as truly as after receiving spiritual life. He 
says," My sheep hear my voice, and I know them, and they 
follow me! And I give unto them eternal life; and they 
shall never perish, neither shall any man pluck them out of 
my hand." John 10-27. Yes, dear reader, Jacob is being 
called 'by his new name, Israel, just as surely as the Lord 
speaks to him. He has never lost his identity, though a 
"Sojourner in a strange land." In the "fullness of time"" God 
"calls him out." He says, "other sheep I have , which are 
not of this fold, them also, I must bring." Paul says, "And 
so all Israel shall be saved; as it is written, There shall 
come' out of Zion the Deliverer, and shall turn away un- 
godliness from Jacob." Rom. 11-36. 

I have been lengthy, in dwelling on this vital point of 
gospel truth, so openly reveiled in the subject under con- 
sideration, yet, I have been too brief to give the matter a 



THE GOSPEL IN SHADOWS 75 

just investigation. "Jacob is the lot of His inheritance. He 
found him in a desert land, and in the waste howling wild- 
erness, He led him about and instructed him, He kept him 
as the apple of His eye." This "desert land" is a state 
belonging to Jacob, in which no spiritual fruits grow, 
neither does the cooling fountain of spiritual water appear 
there 1 ; neither can he "suck honey from the rock," in that 
desert land (state). There is no spiritual hunger nor 
thirsts there. It was there (in that state) that God "found 
Jacob." 1 Not that Jacob found God, for he was not seeking 
Him. O what a transformation in Jaco'b ! He "wrestled 
with God," and became a life-long cripple, and received the 
name of "Israel." In it all, he "received a 'blessing." This 
is a typical shadow of the new birth. It revealed the sov- 
ereign irresistable work of the Holy Spirit, of which the 
next verse, our text, is a vivid type": "As an eagle stirreth 
up her nest, fluttereth over her young, spreadeth abroad 
her wings, taketh them, toeareth them on her wings; So the 
Lord did lead him, and there was no strange God with him." 
In this gospel shadow we have the "young eagles," (Jacob) 
the "nest" (carnal security) and the mother "eagle" (Holy 
Spirit). They all play a prominent part in the new 'birth. 
In a state of nature Jacob at rest in his downy nest* He 
desires no change, unless it would be to add more down 
(wordly pleasure's) to his cozy nest. O dear saints, we 
all rested there until our nest became torn up by the 
mother-bird, (Holy Spirit). The habits and characteristics 
of the eagle render her a fitting emblem for this spiritual 
lesson. In (building her nest, she selects some inaccessable 
crag, high up in the cleffs of the rock. She constructs her 
nest of sticks and thorns, then pickes from her own 'breast, 
soft down to fill in, making a strong and soft nest in which 
to hatch and rear her young. 

An ancient ,poet uses the following beautiful comments on 
the eagle : "As the king of birds, and tawny armour- 
bearer of the thunderer, cherished with anxious care her un- 



76 THE GOSPEL IN SHADOWS 

fledged, and as yet feeble young, and gratifies their appetite 
with rich prey; presently when their dlown wings have in- 
creased in strength a milder air calls them forth, with ex- 
panded plumage she invite's them, and receives them hesi- 
tating on her back, and sustains them on her shoulders and 
with easy flight she (bears them over the fijelds fearing for 
her burden and yet with moderate effort trying the rowing 
Of her wings, and furling with her pinions her curved sails, 
she glides through the lower regions beneath the clouds. 
Hense by degrees she soars aloft, and now she mounts to 
the starry heavens, and swiftly urges her rapid flight 
through the air, sweeping widely over space, and in her 
gyrations bearing her offspring to and fro, teaches the art 
of flying — but they, taught iby long practice, gradually begin 
to trust themselves fearlessly on their own wings." 

For the sake of brevity, II shall have to leave untold a 
great many gospel truths foreshadowed in this type. Refer- 
ing again to the eagle bearing her own ibreast of its coat 
of soft down, and placing it under her coming offspring; 
we can see in this, the great love of God for his spiritual 
offspring, in bearing His loving Bosom, and drawing them 
close to Himsielf warming them and nourishing them, mid 
the storms and tempestuous life. His own robe of righteous- 
ness around them shields them from every dart of the law, 
and its penalties. The warmth of His love and the stre'ngth 
of His arms is a safe and sure passport to heaven and im- 
mortal glory. 

"Again me earth and hell combine, 
But on my side is power divine — 
Jesus is all, and He is mine." 

"In the fulness of time, the shells burst and the young 
eagles appear in all their weakness and dependence. O 
what a vivid emblem of the spiritual birth of God's people! 
The tender eaglets are now just as helpless in sustaining 



THE GOSPEL IN SHADOWS 77 

their new life, as they were in obtaining it. They had 
absolutely nothing to do in the first, neither can they do 
any thing in the latter. The giving of spiritual life, and 
sustaining the same, is all of the Lord. In her nest being 
securily attached in the clefts of the rock, presents the 
thought of "a great iRock in a weary land; a shelter in the 
time of storm." Jesus, our "All in all," a place of safety 
from every foe. The mother-bird knows the needs of her 
young, and her ears are ever open to their cries. Under 
her loving and watchful care they grow in stature and know- 
ledge. Their wings and feathers mature, and the supreme 
event of their life draws nigh. They must fly. O dear saints, 
with a sad heart, you remember the time your imaginary 
strength had developed to the flying time. You thought 
that your own strength was sufficient to rely on. Let us 
see how you grew so large, and why you tried to fly. The 
wonderful providence of God is manifest in the type, and 
also in the anti-type. The mother-faird knows that it is time 
for her offspring to begin to fly, and she knows all about 
the sad trials that await them. First, she 'creates the stern 
necessity for their flying. She does this iby removing the 
soft down (carnal security) from the nest, and making bare 
the thorns (God's eternal wrath). O I am sure every little 
child of my God has experienced the removal of the "soft 
down" (carnal security) from under them, and thus expos- 
ing the sharp probes of the law, to prick their tender 
hearts. It is then that we all tried to fly on the strength 
(wings) of the law, and fell to the ground. The wings 
were all right, but our terrible load of guilt was too heavy. 
The young eagles could not rest any longer on itihe down, 
for it was all gone. They could not endure the pricks of 
the thorns, so they mounted on the perch and scanned the 
awful depths below. 

O \I can imagine their palpitating hearts, and horrible 
thoughts of being dashed to ,pieces on the crags far below. 
It is said that the mother bird is all care at this crucial 



78 THE GOSPEL IN SHADOWS 

moment, and with her great strength and piercing eye, 

she anticipates every danger, and is on the alert to evade 
all harm to her young. While they regard the event a great 
calamity, and almost sure death to them, the mother intends 
it for only a sweet and useful lesson to them. O it is here 
that each little saint finds sweet fellowship with the little 
eagles. When they saw all their carnal security removed, 
and the cruel darts of the law piercing tender hearts, and 
tried 1 their boasted wings (the law( to their bitter end, they 
could look, with the young eagles on the depths below, and 
their certain doom in a deserved hell. It is here that the 
sweet shadow can /be applied to its spiritual or gospel anti- 
type. "As the eagle stirreth up her nest and fluttereth 
over her young, spreadeth abroad her wings, taketh them, 
beareth them on her wings." She "flutters" over them and 
watches their first flight. They leap forth, at it we're, to 
death, but glorious saviour to them; the mother is suffic- 
ient, even in this sad trial to succor them. O it is here 
that we all, as God's dear sanctified people', and like the 
children of Israel did, after crossing the Red Sea, erect 
"an altar to God/' W : e remember the time we' leaped forth, 
as it were to eternal death, but God, like the mother-bird 
swooped under us. and bore us up to heights above. Yes, 
the eagle "knew that her offspring would go down, but 
she knew her power to deliver. As they descended, she 
swooped under them and they rested on her loving shoulders 
as she bore them up again. Their fear of destruction began 
to vanish, and their faith in mother, to save, made their 
feats of flying, only good exercise and a great triumph in 
life's battle. O this is a beautiful type or shadow of re- 
generation and the' progressive work sanctification. Solomon 
speaks of this change in the following beautiful strain: "For 
lo ,the winter is past, the rain is over and gone; The flowers 
appear on the earth; the time of the" singing of birds is 
come, and the voice of the turtle (dove) is heard in the land; 
the fig? tree putteth forth her green figs, and the vines with 



THE GOSPEL IN SHADOWS 79 

the tender jgrape give a good smell. Arise, my love, my fair 
one, and come away." Songs 2-'l. O what an entransing 
picture ! (What a sweet "gospel shadow." As the tremJbling 
sinner leaps into the arms of Jesus, and is justified t>y 
faith, I can hear it say, 

"1 can hut perish if I go; 
I aim resolved to try; 
For if I stay away I know 
I must forever die." 

It leaves the flesh and all its props, and trusts its all to 
Jesus, who has said, "I will never leave, nor forsake thee." 
O the poet again takes up the heavenly strain; 

"On the wings of His love 
II was carried above 
All sin and temptation and pain ; 
I could not believe 
That I ever should grieve, 
That il ever should suffer again. 

What a mercy is this, 
What a heaven of bliss, 
How unspeakably favored am I: 
Gathered into the fold, 
With believers . enrolled, 
With believers to live and to die. 

(Now my remnant of days 

Would I spend to His praise, 

Who hath died my poor soul to redeem; 

(Whether many or fewy 

All my years are His due, 

May they all be devoted to Him." 



80 THE GOSPEL IN SHADOWS 



CHAPTER 11. 

THE PROMULGATION OF THE CEREMONIAL LAW. 

In a previous chapter we noticed some of the events 
connected with the exodus of the Isrealites from Egypt to 
their delivery across the Red Sea. It is not our purpose to 
discourse on every event connected with the sacred history 
of the Jews, but only a few of them, which we believe to 
have a direct anti-type in the gospel dispnsation. These 
glorious types and shadows present beautiful harmony with 
the gospel in the New Testament scriptures , proclaiming the 
same doctrinal sentiments. There is not a real contradiction 
in the Bible. All seeming clashes arise from misapplying 
either the Old or the New Testament scriptures. Obedience 
to the ceremonial law was rewarded iby temporal blessings, 
and disobedience by temporal punishments. To base eternal 
salvation on scriptures found in the Old Testament, that 
promised only temporal blessings to the Jews for obedience 
to the "Ceremonial Law," would establish a plan of salva- 
tion by works, and contradict the plain teachings of Christ 
and His apostles. If a type or shadow should be made to 
construe such a sj^stem of salvation, I would say it was 
misapplied- God is not the author of confusion. He can 
not contradict Himself. The same God who inspired the 
Old Testament writers, inspired the writers of the New, 
hense, there must be a perfect harmony throughout the 
whole Bible. Paul says that all scripture is given iby insipra- 
tion of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness. That the 
man of God may 'be perfect, thoroughly furnished unto all 
good works, 2 Tim. 3-16. This includes every type and 
shadow because they are scripture. The same apostle says 
''for whatsoever things were written afore'time were written 



THE GOSPEL IN SHADOWS 81 

for our learning, that we through patience and comfort 
of the scripture might have hope." Rom. 15-4. The sun 
is the igreat luminary of the day. It is the only source of 
temporal light, and I might say, of life, as well, in the 
natural universe. In order to come in touch with this light 
and life-giving "Orb of day," God, in His infinite wisdom, 
has so arranged, that each planet in the great inumerable 
constellation, revolves on its own axis, and rotates in its 
orbit, bringing every portion of its surface under the direct 
rays of this only source of temporal light and life. In like 
manner, Christ, "the Lamb slain from the foundation of the 
world," is the Great Source of Spiritual light and life in 
this sin-cursed world. He is the' "Way, the Truth and the 
Life." David said, The Lord is my light and my salvation; 
whom shall I fear? The Lord is my strength and my life j 
of whom shall I be afraid? David says again, For with Thee 
is the fountain of life; in Thy light shall we see light, Ps. 
36-9. The Lord said, I am the light of the world; he that 
foHoweth me shall not walk in darkness, but shall have the 
light of life. Jno. 8-12. The sinless, loving Son of God 
is the Great Central Figure of all the holy scriptures. They 
all revolve around Him, receiving light and life. All the light 
and life we see in the Bible is reflected from Jesus, the 
Spiritual Sun. The moon and stars, which give needed light 
in the night time", only reflect the light of the sun, which 
never ceases to shine on them. They have no light in them- 
selves. They would be as impotent in giving us light if 
the sun was not shining on them, as the cobble-stones 
under out feet. In the same sense, the Lord Jesus Christ 
gives His quickened bride light through the scriptures of 
divine truth. It is a marvelous fact that this reflected light 
in the scriptures can not be seen by the unregenerate eye. 
Like the cloud which settled "behind the Isrealites, it is 
darkne»s to Egypt (the world) but light to spiritual Israel- 
I don't mean that the Lord gives His people eternal life 
through the scriptures. Eternal life is not reflected, but 



82 THE GOSPEL IN SHADOWS 

it shines direct from the Source of life and light. This 
eternal light shines in the heart (not into it). Reflected 
ii.ght shines only in the head, (intellect) giving knewledge 
of the (Lord Jesus Christ.' It is the refletced light of the 
gospel that enables God's people (not the world) to "grow 
in the knowledge of the Lord Jesus Christ," after they are 
capacitated to assimilate such a spiritual substance. The 
Lord said, "I am come that they might have life, and that 
they might have it more abundantly." Jno. 10-10. . It is the 
"more abundant life" which is given to the revealed word 
of God. Just to the extent we see Jesus in the reflected 
light of the scriptures, we' are in "the way, the truth and 
the life." He is the "end of the law," the fulfillment of 
prophecy and the Great anti-type of the Jewish ceremonials. 
We shall now turn our attention to the law. It is a 
peculiar fact that God with held the law from His chosen, 
peculiar people until they were separated from Egypt, by 
crossing the sea of death (Red Sea) and were journeying 
through the wilderness. I believe that the law given the 
Isrealites on Sinai typifies the' law of grace, under which, 
and to which God's chosen spiritual Israelites become ac- 
countable, after crossing over the gospel sea of "death in 
trespasses and sins," (Eph. 2-2) in the new birth. As to 
the "age of accountability," I would say that God's people 
ibecome "accountable" the day they are born into the "king- 
dom of grace." (The unregene'rat are never "accountable" 
to the gospel law of grace. The "law of sin and death" 
has then lost its dominion over them, and like temporal 
Israel, who had left the slavish domination of Egypt ibehind 
the' "Sea of death," and in a new and peculiar way became 
"accountable to God" for precepts given to them as a 
peculiar people" in the wilderness, so, when (God's spiritual 
possession, to wit: "Jacob," passes through the sea of death, 
and are raised to life in regeneration (the first resurectnon) 
they enter upon the "wilderness journey" of a Christian 
life and are subject to the parental precepts of the gospel, 



THE GOSPEL IN SHADOWS 83 

the keeping of which is fraught with many spiritual bless- 
ings, while they live in the body, but all their eternal 
blessings are included with "the gift of eternal life," which 
God gives to His sheep. This is all eternal and 'uncondi- 
tional ,and unfading. He says, "my sheep hear my voice, 
(not the voice of man) and I know them, (knew them from 
eternity) and they follow me ; (never refuse) II give unto 
them (not offer) eternal life ; and they shall never perish. 
Their preservation to gloryfication is sure and steadfast. 
This eternal blessing depended on keeping the law; not the 
Civil nor the Ceremonial, but the Moral law. This, man 
is unable to do, but Jesus the Righteous, Redeemer, kept it 
for His people, and as a divine trophy He .gave His right- 
eousness (keeping the law) to His fallen, impotent bride. 
This eternal doctrine of substitution is vividly proclaimed 
in every sacrifice, and offering connected with the Jewish 
Sanctuary Worship. The "lamb," which typified Christ, 
met death instead of the death-deserving Jew, and its sin- 
less life was substituted to answer for his disobedience. In 
that, the lamb's innocence was imputed to the guilty 
Isrealite, and His sins imputed to the lamb. In fact, the 
lamb kept the law for the disobedient and law-breaking Jew. 
O this is the sacrificial type, or shadow of the Great Anti- 
type, fulfilling the law (not doing away with it) for His 
spiritual Isrealites. No doubt, the prophet Isaiah looked 
down the chain of coming events, and could see Jesus 
suspended on the rugged Roman cross, and as the words. 
"It is finished" echoed back to his prophetic ear, the old 
prophet said, "surely he hath borne our griefs, and carried 
our sorrows; yet we did esteem Him stricken, smitten of 
God and afflicted. But He was wounded for our trans- 
gressions, He was bruised for our iniquities, the chastise- 
ment of our peace was upon Him; and with His stripes we 
are healed." All we like' sheep have gone astray; we have 
turned every one to his own way; and the Lord hath laid 
on Him the iniquity of us all." Isa. 53-4. Just as sure 



84 THE GOSPEL IX SHADOWS 

as the Jews were a chosen nation of -people, and God's deal- 
in.?- with them were "shadows of Good things to come." 
we have the true Bible doctrine of the atonement, not only 
proclaimed in the gospel, but we are given simple object 
lessons of this great fundamental doctrine, in figures and 
simillitudes. To just reverse the anti-types, we would say 
that the atonement must ibe particular and limited, because 
the type was so. There were no benefits confered on the 
whole world by the Jewish ceremonials and sacrifices. 
Their benefits were confined to a particular people, (Jews), 
and all mankind in general, were not hurt, neither were 
they benefited by the Jewish theocracy. Now. if this be true 
of the type, (which it is), the doctrine of the anti-type must 
be particular and limited as to its benefits, so that gospel 
shadows could not be more specific on this point. 

The law that Moses promulgated was three-fold in its 
character. The Moral, the Civil and the Ceremonial. The 
Moral law was delivered to Moses direct from the hand 
of God. amidst the awful thunderings of Sinai. It was 
written on two tables of stone. There is a "gospel shadow" 
here that is worthy our notice. The material (stone) on 
which the law was written would indicate its perpetual con- 
tinuance, as an abiding duty of man to his Maker, and hi- 
fellows. It being written on both sides, and taking up all 
the space on the stone, would indicate that there could 
be nothing added to it to make it more effective, nor any 
part taken away, to increase its human scope in salva- 
tion. If the world could invalidate the inward demands o* 
the law, "Thou shalt love the Lord thy God with all they 
soul, mind and strength, and thy neighbor as thy self." 
man might get to heaven through his own inventions, 
David said, "Behold. Thou desirest truth in the inwsrd 
parts.," Psa. 51-6. This law demanded a perfect human 
righteousness; just such a righteousness as Adam had before 
he transgressed the law of his Makt'r. Adam did not keep 
that law. and in consequence of his disobedience, he Fell 



THE GOSPEL IN SHADOWS 85 

under its curse. In the depraved condition of his fallen 
nature he became unable to keep it. I believe that the 
very moral precepts that God gave to Moses in the deca- 
logue (ten commandments) were given to Adam, and written 
on his heart, during his innocency. lit has been displayed in 
his posterity, though imperfectly, since the first two broth- 
ers met to worship. Men's very nature cries out, though 
he may never have heard of the law, its Maker nor the 
.gospel, "I am undone and must do something or suffer an 
awful penalty." There is not a son or daughter of Adam, 
however remote from civilization, in an enlightened sense, 
or from the work of Divine grace in the heart, who is not 
conscious of the moral law, in sentiment, and its irrevocable 
demands upon them. Paul says, "for when the Gentiles, 
which have not the law, (in written precepts) do by nature 
the things contained in the law , these, having not the law, 
are a law unto themselves; which shew the works of the 
law written in their hearts, their conscience also bearing 
witness, and their thoughts the mean while accusing or else 
excusing one another/' Rom. 2-14. Sin is an evil fountain 
which flows from the crevices of a broken law. The 
Conscience bears witness to this fact, and the intellect sets 
to work to evade its penaltiy even in the unregenerate, and 
to rid the conscience of its load of guilt in the quickened 
regenerate, regardless of conditions or location in this world. 
This universal, innate law of God has, in all ages sought to 
manifest itself, and in the a'bsence of a definite code of 
moral precepts, has often assumed organic shape or mold 
which causes us to shudder with horror and shame. The 
mother tears from her bosom, her sweet prattling babe, and 
puts it in the red hot arms of the (Idol, "Molock," and drowns 
its dying shrieks with the drum or tamborine. Fathers or 
brothers retire in to the wilderness and torture their bodies 
with continued unnatural position, hunger, etc. These, and 
numerous other unnatural and uncalled for acts of conscious 
devotion to an offended and Just God were but the mani- 



86 THE GOSPEL IN SHADOWS 

festation of the "moral law" written in the heart by regen- 
erating grace, and shows the great need of the universal 
proclamation of the Decalogue' or ten commandments. God 
could not be honored and His wise and merciful attributes 
and not ibe extoled, iby such hideous acts of devotion, neither 
could the governments that sanctioned them be blessed, 
therefore God 'blessed man with a written code of morals, 
out of which spring the Civil and Ceremonial Law, teaching 
man his relations to his neighbor, and an acceptable manner 
in which to worship his Maker. God's eternal plan of salva- 
tion being proclaimed just as perfectly in "types, and 
shadows," as in the gospel, though not so openly. The law 
in its three-fold aspect not only reveals the mode of all 
Moral and Civil government, as God would approve, ibut it 
reveals the perfectionsof God, and the guilty distance his 
fallen creatures have obtained before him. It reveals the 
justice of God to the world, and the corruptions of the 
human heart to the saints. The law is the Holy Spirit's 
looking-glass. He gives the "seeing eye," and then holds 
the law up before the quickened sinner, and lets him have 
a view of himself, according to the law. Like Paul he cries 
out, "O wretched man that I am. Who shall deliver me 
from this body of death?" "The commandment, which was 
ordained to life, I found to be unto death." The unregen- 
erate take consolation from the law, as at some' opportune 
time in the future, they expect to evade hell by obeying 
it. This trial never materializes with them, in earnest, 
until made alive by the direct operation of the Holy Spirit, 
and then they flee to their coveted retreat, and, like Paul, 
become astounded at finding the commandment they thought 
was "unto life," to 'be "unto death." This could ibe made 
known so eminently, by showing the weakness of the human 
heart to do anything good. The law is spiritual and emin- 
ently good. Like its Great Author, it never change's, and if 
it could hold out hope to the unregenerate, I am sure that 
it could to the regenerate whose heart had been made tender 



THE GOSPEL IN SHADOWS 87 

by the finger of God. The truth is, the weakness of the 
law lies in the sinner's weakness to comply with its just 
demands. This brings us to the great necessity of a sin- 
less substitute, to keep the law for sinful man. 



THE GOSPEL IX SHADOWS 



CHAPTER 12. 
THE LAW AND NATURE OF PARDON. 

Pardon is always based on guilt. A person could not be 
subject to pardon who was not guilty of crime. It is the 
consciousness of guilt that prompts one to ask pardon of the 
one he has offended. I would be thought simple to ask you 
for pardon, when I was not guilty of offending you either 
in word, thought, nor act. I would not do it. Webster 
says, pardon means to remit, to forgive as an offense or 
crime. Guilt implies a 'being bound or subjected to censure, 
penalty or punishment. To pardon is to give up this obliga- 
tion, and release the offender. We pardon the offense, when 
we remove it from the offender, and consider him as not 
guilty; we pardon the offender when we release or absolve 
him from his liability to suffer punishment. 

We learn from these definitions of the word pardon, that 
it always implies guilt, and the offender as subject to pun- 
ishment, and that to be pardoned by the offended party, 
releases the offender from the liability of punishment. In 
our courts of common law the guilty party often throws 
himself on "the mercy of the Court." He knows he i% 
guilty of the crime for which he is indicted, and he knows 
that the evidence that will be produced before the jury 
will condemn him. He further knows that he must abide a 
decision of strict justice from the hands of the jury, accord- 
ing to the law and the evidence, and in censequence of a 
jury trial he must suffer the penalty of the law to the 
bitter end. In a sense, we' have a similitude before us of 
a sinner going to the law for help. An honest jury is a 
figure of the law. There is no evasion of the evidence 
neither is there any way round the law. It is there, in 
black and white. When the guilt and the nature of the 



THE GOSPEL IN SHADOWS 89 

crime i* established, the law could not ibe honored short of 
the penalty inflicted: in all its severity. There is no mercy 
in the law. it only reveals the guilt and prescribes the 
penalty/ The less a guilty culprit has to do with the Uw, 
the ibetter off he is. 

It is mercy he needs, therefore, he has nothing to lose, 
and may be, all to gain by a plea of guilty before the Judge. 

''The law a fiery language speaks 
Its dangers he perceives 
Like .Satan, who his ruin seeks 
He trembles and believes." 

O, I can feel for the poor guilty sinner, even in our 
earthly courts of justice, as he turns from the law, and 
tremlblingly falls before the Court for mercy, and pardon. 
Every trembling saint can find sweet fellowship with even 
•tlhis "culprit in court," as he sadly and tremblingly turns 
his back to the law, and falls before the Judge, crying, 
"guilty, guilty." My "coveted retreat* has turned Ito be; my 
destruction. 1 don't ibelieve' that there is a regenerated 
saint in the world who did not feel a consciousness of 
guilt from their earliest recollection, and in some sense 
they looked forward to the law for salvation. They could 
see on the distant horison, the tempest of death and judg- 
ment, which is approaching steadily and surely, and sooner 
or later must sweep them from the earth, to a certain doom 
with the devil and his angels. O, this sad 'but true picture 
would break the hardest heart, and wreck the strongest 
intellect, if no refuge appeared, Ib'Ut near by, in sight, Mount 
Sinai (the law) rears its lofty head, and it looks like a 
safe retreat or "city of refuge" from the gathering tempest, 
and the pacified sinner plays around the "Mount," until 
his guilt is "quickened" in regeneration. Then the tempest 
swoops down on him, with its eternal threatening*, and he 
makes for his "retreat." O, I remember that time with 
poor me, if ever I felt the quickening t power of God's rich 



90 THE GOSPEL IN SHADOWS 

grace. I ran to the Mount 'the law) and as I tried to get 
in, I found every door locked.,- 'The commandjnent I 
thought unto life I found unto death." I had lived" in this 
hopeless condition all the while, but did not know it. This 
is the way with Adam's posterity. The whole race looks 
to the law. This is natural, but when the Holy Spirit 
reveals one's sinful heart and nature, and the just demand 
of the law, (inward and outward) the door is locked, and 
the stricken sinner cries, 

"Have mercy, (Lord for I am weak, 
Regard my heavy groans ; 
O let Thy voice of pardon speak, 
And heal my broken bones." 

I don't believe that a trembling sinner has ever thus 
importuned at a throne of God's grace, and went away 
"empty," yet it is a base heresy to attribute his salvation 
to his asking and receiving pardon. This is the foundation 
stone of "arminianism," "Catholicism" and many more false 
"isms." It would 'be logical to attribute salvation to the 
law, instead of Christ, if salvation depended on mere pardon, 
because, as I have shown, the law, with its "strong ar*m" 
ran the sinner to Christ for pardon, hense, the law would 
be responsible for the sinner's salvation. It would, in that 
sense be the remote cause, and pardon the immediate cause 
of eternal salvation. 'Such false and unscriptural reason- 
ing has given rise to "human aid societies" of every de- 
scription, "church helps" and missionary schemes, etc. Salva- 
tion don't depend on pardon. This fact obviates and nulifies 
every move on earth, to secure the sinner's pardon. This 
false premise has created "mourner's benches," "anxious 
seats," etc. Taking that view of salvation, the preacher and 
"church-workers" are correct in filling these "anxious seats" 
with "applicants" for pardon, but pardon is not eternal life. 
I would not make little of pardon. No, it is too dear to 
me, but pardon is only the effect of life and not the cause 



THE GOSPEL IN SHADOWS 91 

of it. It is absolute blasphemy to attribute salvation to 
human aigency, or any act of coming to Christ for pardon, 
and I hope that I may be able to make this iplain. 
,Such a false pre'mise would repudiate and nulify the atone- 
ment of Jesus Christ. If salvation could have come to poor 
sinners, 'by merely coming to God, the Father, and asking 
pardon for sin, then, the Lord suffered and died in vain. 
If the efficiency of His death and sufferings must depend 
on the creature coming and "seeking pardon," then He was 
mistaken when He said, "and He saw that there was' no 
man, and wondered that there was no intercessor; therefore, 
His arm brought salvation unto Him; and His righteousness, 
it sustained Him." Isa. 59-16. Paul was wrong, according 
to this doctrine of man, when he said, "Not by works of 
righteousness which we have done, 'but according to His 
mercy He saved us, by the washing of regeneration and 
renewing of the Holy Ghost," Tit. 3-5. And when he said 
to Timothy, "Who hath saved us, and called us with a 
holy calling, not according to our works ,but according 
to His own purpose and grace, which was given us in 
Christ Jesus be'fore the world -begun.' Tim. 1-9. These 
plain declarations of holy writ are supported by numerous 
passages in the New Testament, and confirmed by all the 
typical sacrifices, which point to Christ as the "sin-bearer," 
"peace-maker," and "atonement" for jHis people. This per- 
fect work was wrought out in spite of man, instead of by 
mans help, and it reconciled God to the 1 Bride of His Son. 
"Coming to Christ," and accepting Him, are only manifesta- 
tions of a "perfect reconciliation" all ready wrought, in 
redemption of the cross, and our personal, and eternal 
interest in its benefits. The pardon of every member of 
the bride, the Lamb's wife was then obtained, and delivered 
to the Holy Spirit to (be given to the sinner, and it would 
challenge the faithfulness of God, the Holy Spirit, to 
intimate that one pardon would fail to reach its ordained 
destination. 



92 THE GOSPEL IN SHADOWS 

Webster must have (been inspired in his definitions of 
Bible terms. He recognizes a two-fold pardon in his defini- 
tion of the word. It is one thing to padron the offender, 
and quite another, to pardon the offense. He says, "We 
pardon the offender, when we release or absolve him from 
his liability to suffer punishment." We pardon the offense, 
when we remove it from the offender, and consider him 
as not guilty." The arminian theory of meriting salvation 
by seeking pardon for our sins, is only pardonin,g the 
offender, and it .leaves the "offense" untouched. This will 
not do. according to the gospel, and its types. In this, our 
earthly courts fall far short of God's supreme work of 
eternal reconciliation to, and for His people. He not only 
pardons the offender, but He pardons the offense, as well. 
An earthly Judge can .pardon the culprit, but he is power- 
less to remove his guilt- He can absolve the guilty from 
punishment, Ibut he cannot pardon or remove his guilt. In 
his case it is a "guilty, pardoned wretch.i* There is no 
guilt removed, and he must go bent under his load of guilt. 
There is nothing that can mitigate the agony of his mind, 
while his body gtoes free. O, I know a more sweet and 
perfect pardon for poor guilty sinners. When blessed Jesus 
put the climax on his earthly mission and exclaime'd "it 
is finished." He pardoned the offense of every one who 
was "ordained to eternal life," and when the Holy Spirit 
speaks to penitent sinners in regeneration, they receive 
their pardon. Such a pardon is able to roll the guilt away. 
and the renewed child of grace goes "free indeed." He is 
not only free in body and >bound in mind, Ibut the "truth has 
made him free indeed." Paul says, "For if, when we were 
enemies, we were reconciled to God by the death of His 
Son; much more, being reconciled, we shall be saved by 
His life. And not only so, but we also joy in God through 
our Lord Jesus Christ, by whom we have now received 
the atonement (reconciliation), (Rom. 5-10. This enables us 
to see that our pardon was granted "when we were enemies," 



THE GOSPEL IN SHADOWS 93 

but received now, in the "new-birth. It is now, that we 
rejoice. Why? Paul says, ^Therefore, being justified by 
faith, we^have peace with God," Rom. 5-1. 

The blessed Holy Spirit has ,'enlightened (quickened) 
our understanding, and presented the law, which we have 
tried to the tbitter end for salvation, and found lacking, 
on account of our own weakness to kee,p it, and like the 
poor iguilty culprit in court, the law had ceased to (be 
our friend and protector. Beyond that aid mercy had for 
us, nothing could we expect but the "waiting execution" 
of the penalty. Justice demanded, nothing less. The law 
is a strict revelation of God's holy justice. It reveals His 
holy atributes. It is nothinig but justice between man and 
man, and between man and God. It makes no provision 
for any short-comings. No hope for mercy in the law. 
To miss the mark in one .particular, makes us guilty of the 
whole. O, we could see where we had missed the mark in 
many instances, and could hope for no relief from the law. 
Just as we were being "led away," so to speak, to the 
execution block, and enter upon our eternal inheritance in 
death, the Holy Spirit rushed in between us and our 
unquestioned justice, and presented our pardon, which had 
been in waiting, ever since we had a being, and thus forever 
stayed the unrelenting hand of justice. This pardon read in 
part, Jesus of 'Nazareth hath "borne your grief and carried 
your sorrow." It was for you that "He was smitten of 
God." "He was wounded for your transgressions, and was 
bruised for your iniquities. The chastisement of your peace 
was 'upon him; and with His stripes you are healed," Isa. 
53-4. This glorious message comes direct from the courts 
of heaven, and bears the seal of the Triune God. There is 
no power either on earth or in heaven, that can question 
this pardon, and the executioner's arm falls limp and power- 
less to the ground, and you tgo free. Is not this enough 
to cause us, in the words of Paul to say, "We also joy 
in God through our Lord Jesus Christ, by whom we have 



94 THE GOSPEL IN SHADOWS 

now received the atonement," (pardon), Rom. 5-11. In your 
spiritual deliverance from the law of condemnation and 
death, your offense was not only pardoned, tout your guilt 
was taken away. Even though your sentence of death has 
been canceled, your joy would all be crushed by the heavy 
load of guilt which hung like a "mill-stone" on your tender 
heart, were it not also removed. In your deliverance or 
experience you became the happy beneficiary of a two- 
fold pardon. When God spoke peace to your weary soul, 
that load of guilt rolle'd away, and you felt as free from 
both sin and guilt, as though you had never been touched 
by their blighting hand. O, this is a "seal" of your rela- 
tionship to a covenant-keeping God. It is a "foretaste" of 
glory divine. It is our experimental justification. The 
arminian theory of mere pardon for wrong-doing, is a 
falacy. It is not possible, and if it were so, it would be 
robbed of its joy, because it would leave your guilt un- 
touched. There' is no possible way of pardon except through 
our Lord Jesus Christ, as a complete substitute for the 
offender, in every demand of the law. The law demands 
that inward righteousness, which no man, in his fallen 
nature can meet. It demands an outward righteousness too, 
which no adult person can keep in its fullness. Our sin is 
of a two-fold nature, and the law demands a "two-fold 
righteousness" and our pardon must be of a "two-fold 
aspect." There must be a perfect harmony from first to 
last. We are born into the" world, contaminated with orig- 
inal sin, (a sinful nature). This is sufficient to render us 
subject to the just demands of the law. The law says, "thou 
shalt not covet." If we covet, we are guilty of the full 
demands or penalty of the law, which is eternal death. Even 
the babe, at its mother's breast is guilty of this sin, and the 
very first acts of its sweet little life only manifests this 
"inbred sin." The Lord told the Phariseeical lawyer that 
the whole law was manifested in two commandments : 
"Thou shalt love the Lord with all thy heart, and with all 



THE GOSPEL IN SHADOWS 95 

thy soul, and with all thy mind." This is the first and great 
commandment. The second is like unto it, "Thou shalt love 
thy neighbor as thyself, Mat. 22-36. With all the logic and 
theological dodging this world has ever produced, to ;get 
round this stern fact, it remains as impregnable and insur- 
mountable as the iRock of Ages. That man is unable to 
comply with either one of these two gread commandments, 
in his fallen state, is evident. The law demands nothing 
more, and if Jesus wrought out the just demands of these two 
great commandments for some one', that "some one" is free 
from the condemnation of the law. Paul says that Jesus 
did that for us, "while we were enemies." Our salvation 
depends alone on what Jesus did, so far as reconciling God 
toward us, is concerned, but the work of reconciling us to 
God, is consumated in regeneration, or the new birth, by 
the work of the Holy Spirit.. - 

Now, to the "shadows" of this precious doctrine of God 
our Savior : Every doctrine of the New Testament is pro- 
claimed and confirmed in "shadows" throuhout the Old 
Testament. Every Ibullock, goat, lamb, or pigeon that was 
sacrificed under the Jewish economy pointed to Christ, 
and in strength, innocence and perfection they were sweet 
emblems of our great needs, according to the law. The Lord 
directed that on the sixth day of November (according to 
our time), each year, the Jews were to figuratively "roll back 
the sins of Israel" one more year, by a two-fold sacrifice to 
the Lord. The High priest took two goats for this sacri- 
fice. One was slain, and its blood splinkled on the Altar, 
the vail, and various parts of the sanctuary. It was called 
"the sin offering," and ceremonially and figuratively made 
reconciliation for their inward defilement. It portrayed the 
reconciling work of grace in the heart, through the aton- 
ing blood of Christ. Its essence was substitution. Accord- 
ing to the law, the death of the victim was substituted 
for that of the sinner. There was no other remedy. Every 
Jew had sinned. Even the High Priest had. to offer up sacri- 



96 THE GOSPEL IN SHADOWS 

fices for his own tins. God had agreed to accept the death of 
the lamb instead of the death of the sinner. The law said, 
"the soul that sinneth, it shall die." The lamb that was 
slain as a "sin offering" saved the temporal Jew form tem- 
poral death, and it pointed to the plan of eternal redemp- 
tion through the atoning death of Christ. The death of the 
lamb was substituted for the death of the sinner. The sin 
of the sinner was imputed to the lamb, and it's innocence 
was imputed to the sinner. It was substitution and imputa- 
tion, and proclaimed Jesus Christ a substitute for His erring 
bride in meeting the demands of the law in .her stead, 
fully and completely. He died in her stead. Her sins were 
imputed to Him and His righteousness imputed to her._ This 
was all done while she was an "enemy" to Him. Her pardon 
was purchased foy His blood and life, and delivered to her 
in the new birth by the Holy Spirit, and is her sure "pass- 
port" to heaven and immortal glory. This blood relationship 
to Jesus makes us the final "heirs and joint-heirs" with Him 
in, and to, all the riches of heaven and immortal glory. It 
is made manifest in regeneration, and our personal inherit- 
ance ratified by the Holy Spirit in our justification. He is 
our eternal and sweet witness to the great and precious fact, 
that we are "sons and daughters" of God. O, it is then 
that we can cry, "Abba Father,' which means "my Father," 
and the "small still voice, that comes as the fragrant 
zephyrs from paradise, to our enraptured souls, responds. 
"My son, or My daughter." O. such miracles of love! 

/I said that the slain lamb was a sacrifice for sin in the 
sinner, and that there was one lamb sacrificed in a different 
manner for a different .purpose. This one was called "the 
scape-goat." It was for sin done by the sinner, and was 
called the "trespass offering." Wrong doing is a phase of 
sin which must foe atoned for, but no "human righteousness" 
can satisfy the demands of the law. If it were possible 
for man to live without sinning, and he could look for a 
"reconciled God" as to his inlborne, original sin. by virtue 



THE GOSPEL IN SHADOWS 97 

of the death Of Christ, yet there w;ould remain all his sins 
from his birth, up to the time of his sanctification or 
spiritual birth. What would he do to atone for these 
sins of youthful folly. One sin is sufficient to send a soul to 
hell. The great gospel fact, that the blood of Jesus Christ, 
His Son cleanseth from all sin, shines gloriously through 
all the types and shadows* There are two classes of sinners, 
even among the ungenerate. I refer to adults and infants. 
I might say that idiots and all characters who are not sub- 
jects of gospel address would be classed with the infantile 
class. I would not have' you believe that the gospel has any 
atoning merits, for I don't believe that doctrine, t>ut I thus 
classify sinners^ to accommodate the two aspects of the 
atonement, which are shadowed in the two goats referred 
to. The' sin offering had respect to the infantile class, and 
I believe that class are included in that "great number that 
no man could number, of all nations, and kindreds, and 
people, and tongues," which John saw before the throne, 
and they "cried with a loud voice, saying, salvation to our 
God which sitteth upon the throne, and unto the lamib." 
I am glad that God's rich provisions of soverign grace 
reaches this helpless class, in all the bounds of the earth, 
independent of human aid or timely- hindrances* O, this 
is a broad plan of salvation. The atoning blood of Jesus 
has no hounds, and is co-extensive' in power to redeem, 
with God's purpose to elect, and the Holy Spirit to sanctify 
and kee,p. 

The "scape'-goat' was not slain, yet it was sacrificed in 
the sense that it was conveyed into the wilderness and 
left to perish. It typified Christ as a sacrifice to atone for 
the trespasses of Israel/ It was called "the trespass offer- 
ing." This was for Adult Israel, who were disobedient to 
the' law. They trespassed daily, and their trespasses were 
figurately placed on the head of the "Scape-goat," and con- 
veyed away into a "land of forgetfulness." Not only their 
sins were thus done away with, but their guilt went with 



98 THE GOSPEL IX SHADOWS 

them. O it is here we find sweet consolation in the Great 
antitype, even Jesus., who thus bears our sins away, and 
the great load of our guilt with them. There is no guilt 
to crush the tender heart of the infant. God renews its 
little soul with the breath of eternal life, and it flies away 
amid elysian strains of heavenly anthems* but every sinful 
act of the adult weighs like so many stones on his or 
her weary conscience. It is here on the conscience that 
they have accumulated. 

""Here on my heart the burden lies. 
And past offenses pain mine eyes." 

There is no power to remove this awful burden. . 
has been multiplied a thousand fol'd by the quickening power 
oi the Holy Spirit, except that of the precious "Scape-Goat" 
Jesus Christ. Our guilt is placed on "His head," and 
that sweet act, we experience a rolling away of the load 
of guilt from our wonded heart. In that, we are made the 
happy recipients of a two-fold pardon. God's redeemed 
and regenerated people are not a guilty people. O it is 
sweet to know that, no matter how sinful we have been 
and to recall the heart-aches on account of past sins, that 
they are all gone, and with them all guilt. Paul says. "He 
hath made Him to be sin for us, who knew no sin; that we 
might be made the righteousness of God in Him." Cor. 
5-21. The culprit who fell at the feet of the Court for 
mercy, and received a pardon, went free as to punishment, 
but his sin was not atoned for. in the sense that his guilt 
was conveyed into the "land of forgetfulness." The time- 
honored doctrine of justification by faith alone, through 
the merits of Christ is thus indicated. 

With due courtesy to all who contend for the prevailing 
sentiment, that Christ must be sought by repentance and 
faith on the part of the alien sinner -n order to eternal 
life, and that pardon and acceptance on the part of God 
depends on such conditions, I must say that such a doc::::.. 



THE GOSPEL IN SHADOWS 99 

repudiates the power, wisdom and the foreknowledge of 
God, the Father, the necessity and efficiency of the Son's 
atonement and the work of God, the Holy Spirit, in calling 
dead sinners, to life, justifying, teaching and preserving them. 
It challenges the power, wisdom and foreknowledge of 
God, the Father, in as much as it says He lacked in fore- 
knowledge to see, in wisdom to plan and in power to 
execute the harmonious scheme of redemption without the 
aid of sinful creatures. 

It repudiates the Son, in as much as it says his atone- 
ment was not sufficient to reconcile God, and that the 
Father demands a further ransom or condition from dead 
sinners, and that the efficiency of the blood and life of 
Jesus depends wholly on the work of dead alien sinners. 
It repudiates the power and wisdom of God the Holy Spirit 
in as much as it limits his bounds of operation by human dic- 
tation and it limits His power to the extent of human aid and 
money. Such a stupendous heresy is covered with a worldly 
gloss and satisfies the world. If this were its bounds, I 
would call it "a necessary evil," if such a thing can be, 
because it tends to the upbuilding of a moral and civil 
government in this present evil world, but it goes farther; 
it lures multitudes of God's redeemed and sanctified people, 
in the absence of better teaching, into the burning sands of 
Mount Sinai, and nurses them on the "lean breasts" of 
Hagar. O that all the redeemed could dwell in the sweet, 
perfume-laden bowers of Canaan 1 , and "gather honey from 
the Rock." This is a figure of the gospel banqueting-house 
of Jesus Christ, in which the table is served with the sweet 
and enduring doctrine of election, redemption, sanctifica- 
tion, preservation and final glorification of the bri'de. in- 
dependent of human aid or human intervention. This is 
the doctrine of sovereign grace. It honors the Father, the 
Son and the Holy Spirit: t'he Triune God. The Trinity in 
unity, and the unity in Trinity. The Father provided the 



100 



THE GOSPEL IN SHADOWS 



pardon, the Son purchased it and the Holy Spirit delivers 
it, independent of human instrumentality, and 'God, the Holy 
Spirit keeps, teaches, guides and comforts its recipients. 
Such a faith is "an anchor to the soul," a continuous 
''bubbling fountain" of praise and' thanksgiving. 

"Let us love, and sing, and wonder. 
Let us praise the Saviour's name! 
He has hushed the Law's loud thunder. 
He has quenc'hed Mount Sinai's flame, 
He has washed us with His blood, 
He has, brought us nigh to God. 



Let us love the lLord: who bought us, 
Pitied us when enemies; 
Called us by His grace and taught us. 
Gave us ears and gave us eyes. 
He has washed us. with His blood, 
He presents our souls to God. 



THE GOSPEL IN SHADOWS 101 



CHAPTER 13. 

THE JEWISH ALTAR AND ITS COMFORTING 
SHADOWS. 

God's dealings with the Jews, as recorded in the five 
first books of the Bible witnesses and confirms the gospel in 
many ways. As a nation they were elected in Genesis, 
redeemed in Exodus, worshippers in Leviticus and scholars 
in Deuteronomy. These five successive conditions of tem- 
poral Israel find a symbolic travel with spiritual Israel. 
Our present subjects finds the Jews a worshipping people, 
and every act and ceremony instituted in the altar service 
dictated by the Lord. They served the double purpose of 
proclaiming the holiness of God to a prostituted race, and 
the strict demands, of a worshipful people, to abstain from 
all uncleanness and alliances with other people. The altar 
service is fraught with numerous shadows, pointing to the 
coming Lamb of God and the gospel dispensation. The altar 
itself was a type of Christ. It was a ''refuge" of safety. 
When a Jew committed a crime, he could flee to the altar. 
and lay hold of its horn. This did not excuse him nor pay 
the penalty, but it protected him to the extent of a fair 
and impartial trial. This was a type of the law, and it was 
also, a type of Christ the eternal refuge for guilty sinners, 
who have been pierced by the law and seek a ''Balm in 
Gilliad," 

The "holy fire" was kept burning on the altar day and 
night. It was in readiness at all times, for worshippers.. 
The Priest in waiting for every offering, so that trembling 
Jews had no fear of the 'fire being out* nor that the priest 
might be "gone on a journey." O what a sweet and consol- 
ing Type! Jesus our eternal Altar, is always ready for 
our offerings, be they much or little, and they are always 



102 THE GOSPEL IN SHADOWS 

little with God's little saints. He is our Altar, in that our 
sins are laid on Him, and consumed by the fire of God's 
wrath that burns for spiritual Israel in the Son. O that 
solemn and holy smoke has never ceased to ascend for the 
elect of God. It goes up continually for the bride, and 
though her sins are consumed on the Altar, the ascending 
smoke is a sweet incense to the Father. It contains the 
holy and effective invocations of our Great High Priest. 
O, He is not only the Altar, but He is the Priest iov 
spiritual Israelites. 

"Jesus! my Shepherd, Husband, Friend, 
)My Prophet, Priest, and King. 
My Lord my Life, my Way, my End, 
Accept the praise I bring." 

He is my iProphet to teach, my Priest to intercede and my 

King to save from opposing powers of darkness. He is 
everything to Spiritual Israelites. I can see in my imagina- 
tion, a poor spiritual Jew as he wends his weary way 
to the altar, carrying in his arms his little lamb. The great 
load of guilt on his heart stoops his shoulders. As a just 
recompense for so much guilt, he would have to offer up 
"all the cattle of a thousand hills," and all the "giold of 
Opher," but he hasi nothing but a little lamb, or perhaps, 
a little dove. The law governing offerings, provided that 
if a Jew was too poor to offer a "bullock," or a lamb, he 
could offer \a dove. O this fiits the case of God's little 
children. They are so poor in spirit, they can't furnish a 
costly offering, but bless God. a little offering does as well 
as a big one. We are commanded to "offer ourselves, a 
living sacrifice" but that is, a little offering to take to the 
'Altar of a just and holy God. The offering we have 
just mentioned, was one of the "Sweet-savour offerings," 
of which there were three, consisting of the "burnt offering" 
the "meat offering" and the "Peace offering." Before any 



THE GOSPEL IN SHADOWS 103 



of the "Sweet-savour offerings" could be accepted of in- 
dividual Jews, there had to be a "Sin offering" for the whole 
people, collectively. The "sin offering" consisted of two 
sacrifices, pointing to the two-fold sacrifice of Christ — His 
life and His death. One of these was called the "trespass 
offerining," and the other, the "sin offering." The "sin 
offering" satisfied for sin in the Jew and the "trespass 
offering" siatisified for sin done by the Jew. O what a wise 
provision for temporal Israel and for sweet gospel anti- 
type, the saints of God. The Jews' were sinne'rs by birth 
and were so <by practice. One of their shining lights said, 
"Behold I was shapen in iniquity; and in sin did my mother 
conceive me." Ps. 51-5. In this the Jews were not unlike other 
nations. This inbred sin was worthy of death, just the 
same as open acts of sin and rebillion. There is no "in- 
fantile innocense," in the sense of evading eternal punish- 
ment. The babe is just as liable to eternal death, in the 
absence of regeneration, or new birth, as the hardened 
criminal. It is contaminated with sin, and it begins to 
manifest it jusit as soon as it knows how. Infantile purity 
is a false and dangerous conception of the truth. David 
recognies original sin in the infant, and the great necessity 
of some Divine provision for it. After he had said that he 
"was shapen in iniquity," he said, "iBehold, thou desirest 
truth in the inward parts." This 1 Sihows the great necessity 
of a "sin offering," Justice demands _a double obedience, 
internal as well as outward or external. The doublt sacri- 
'fice for sin under ',the law y finds its anti-type in the life. 
and the death of Jesus, the "lamb slain from the founda- 
tion of the world." His righteous life was as much a 
sacrifice, as was His passive, obedient death. His right- 
eousness imputed to spiritual Israel covers every trespass 
of her sinful life. His obedient death satisfied Divine justice 
for her sinful nature, hence, she is completely provided for. 
She cannot fail of her happy and eternal destination. 



: - THE GOSPEL IX SHADOWS 

- r 'burnt offering" was provided for individual Israelites, 
it was to be a male without blemish, denoting strength 
and purity in perfection. As said above, it could be a 
bullock, lamb or pigeon (dove). There was to be a "hearty 
consent" and "willingness" on the part of the offerer. It 
- He shall :~i: it of his own voluntary will at the 
door of the tabernacle." I am sure that this offering points 
to God's quickened people flying by faith to the atoning 
blood of Christ. They were to "offer it of their own free 
It would do them no good to offer it, unless the 
act of obedience was accompanied with a hearty internal 
consent. The Lord says, "my people shall be a w-illing 
e pie in the lay :: my power." Yes. when they take 
their offering to the Altar, necessity takes possession of 
their will, and their offering is a "sweet-savour" unto the 
Lord. The temporal Jew took a lamb, but a spiritual Jew- 
takes a broken and a contrite heart. It is always "a 
freewill offering" with him. 



THE GOSPEL IN SHADOWS 105 



CHAPTER 14. 
RUTH, NAOMI AND BOAZ, IN GOSPEL SHADOWS. 

I (pray the santifying grace of God in presenting the 
eternal gospel beauties of this spiritual shadow to His 
seeking Ruthsi. If this world were a theater and time, the 
stage, I am sure that I could not present three greater 
symbolic characters than Ruth, Naomi and Boaz to enter- 
tain, edify and instruct those having eyes to see, ears to 
hear and hearts to understand, the eternal beauties shown. 
The rich, loving and good Boaz is a figure of Jesus, the 
poor, humble and devoted Naomi represents the church 
under gospel authority and beautiful, virtuous and seeking 
Ruth is a type of God's redeemed and sanctified saints, 
obediently seeking the church, and fellowship with the 
saints. In the last chapter, Rebekah represented the un- 
manifest bride being sought, but in Ruth, we see the 
unmanifest bride seeking. O what a sweelt contrast! One, 
poor and lonely, seeks a companion. She goes moaning and 
cooing, "tell me, O thou whom my soul loveth, where thou 
feedest, where thou maikest thy flocks to rest at noon; for 
why should I be as one that turneth aside by the flocks of 
thy companions?" Songs 1-7. This poor, seeking Ruth. 
The other rich, happy and possessing a loving companion. 
She exultingly cries, "My Beloved is mine, and I am His; 
He feedeth among the lilies." This rich, rejoicing, Rebekah. 
Two manifestations of the same Spirit, but the same 
ultimate bliss for both. One seeking and the other sought, 
but they both realize the same rich blessing. 

"God works in mysterious ways His wonders to perform." 
He brings bounties out of extreme poverty. Out of sore 
afflictions He brings a bountiful harvest of rejoicings. 



106 THE GOSPEL IN SHADOWS 

"Judge not the Lord by feeble sense, 
But trust Him for His grace; 
Behind a frowning providence, 
He hides a smiling face." 

We find this dear sentiment verified in the case of Ruth 
and Naomi. A terrible famine in Judea caused Elimelech. 
his wife, Naomi and their two sons to seek a home and 
sustainance in Moab. The Moabites were heathens, (Gen- 
tiles) but their land yielded plentiful harvests, and the 
family of Elimelech fared well, as to temporal necessities, 
but O. how their temporal blessings were seasoned with 
afflictions! This affords God's trembling saints an import- 
ant lesson. They so often seek fleshly comforts in for- 
bidden places. Like Elimelech( they grow seemingly rich, 
but their riches bear sorrows instead of expected joys. 
Their associations with the people of Moab became mutually 
pleasant. The two sons loved and married damsels of Moab. 
One married Orpah and the other married Ruth. No doubt 
for beaut)* and virtue, these two daughters of Moab had 
no superiors among the daughters of Judea. The house of 
Elimelech was one happy emination of joy. They all 
lived together, and the love for husband and wife, father 
and mother, son and daughter flowed in one continuous 
and harmonious stream. If earthlyi bliss had no end. this 
was a heaven below, but alas, the bitter must go with the 
sweet. The death angel entered that sweet human abode, 
and took its loving head (Elimelech). This was followed by 
one of the sons falling into death's icy embrace, and 
then the other, and last son. being called to die, so, at the 
end of ten yearsafter locating in Moab. the once happy 
home of Elimelech and Naomi, with their two sons and 
their wives, now presented three lonely mourning widows: 
"Naomi," "Orpah" and "Ruth." O how passing are human 
joys and earthly prospects! As the rising sun consumes the 
hoary frost, so afflicitions melt away human joys, and 



THE GOSPEL IN SHADOWS 107 

coveted prospects "take the wings of the morning and fly 
away." 

In the mi'dst of sore afflictions Naomi's mind turned toward 
old Bethlehem in Judea, and her former associations. The 
once despised hills and valleys of her Jewish home, which 
ten yiears ago, she exchanged for the plains of Moab, now 
presents sacred charms. Like _lhe "Prodigal son," all the 
sweets of Moab became "husks," and all the former "hus.ks" 
of her old Jewish home, when seen through the tears of 
afflictions, now became sweet. This is so true of God's 
disobedient children, who stray off in by and forbidden 
paths, but God had a wonderful purpose, in Naomi's trials. 
Her going down in Moab, her experiences while there and 
her coming out, wrought a precious link in the ancestral 
chain from Adam to Jesus, the Saviour of sinners. Naomi 
had not shunned to tell her heathen associates all about 
Israel's God, and the Jewish altar with its sanctuary wor- 
ship. The record shows that her labors in that were well 
rewarded. Her admonitions were doubtless untiring with 
her two daughters in-law. Her love and teaching were just 
as much devoted to Orpah, as to Ruth., there was no pref- 
erence with Naomi, but we notice a wide difference in 
results. Ruth and Orpah both belonged to a nation with 
which, by the divine Jaw, the ancient people of God were to 
"have no affinity." Far from the Holy Land, and separated 
from the chosen nation by this apparently irremovable bar, 
these widowed daughters of Naomi seemed entirely outside 
the "covenant mercy" of God. 'Nevertheless we 'find Ruth 
an object of Divine favor, chosen to be an ancestress of 
David and of Jesus Christ,, and the subjects of one of the- 
sweetest portions of the inspired word of God. We find 
Orpah going back to her people, and the sacred scriptures 
a blank as to her after life. In our inquiring minds we seek 
a reason why those Moabitish women took such extreme 
courses? The history of this ancient incident presents, in 
shadows, the work of the gospel in bringing quickened 



108 THE GOSPEL IN SHADOWS 

subjects to Jesus. In the absence of any prior work of the 
Holyi Spirit, we contend that Ruth and Orpah woul'd have 
remained together, either in leaving Moab with Naomi, or 
in returning back to their nativity. Naomi arose to return 
to her own people and her rich relative, Boaz. The gospel 
draws human magnets (quickened sinners) to Jesus and His 
church. The two daughters-in-law of Naomi "clave unto 
her," and went on the way with her, it grieving! their hearts 
to be parted from her. This was the manifestation of only 
natural ties,, augmented by one common affliction. It was 
the piercing afresh, the already bleeding hearts, to part. 
Naomi had no glowing earthly prospects to proclaim to 
her widowed daughters-in-law in Judea, her native country. 
On the contrary, she coufa only offer them privations and 
afflictions, the common heritage of God's people in this 
world. She said to her two daughters-in-law, "Go, return 
each to her mother's house; the Lord deal kindly with you. 
as ye have dealt with the dead, and with me. The Lord 
grant you that vie may /find rest, each of you in the house 
of your husband." Then she kissed them; and they lifted 
up their voice and wept. And they said unto tier, "Surely 
we will return with thee unto thy people." Naomi contin- 
ued her expostulations by saying, "It grieveth me much 
for your sakes that the hand of the Lord is gone out against 
me. And they lifted up their voice and wept again ; and 
Orpah kissed her mother-in-law; but Ruth clave unto her. 
And she sai-d, "Behold thy sister-in-law is gone back unto 
her people, and to her gods; return thou after thy sister- 
in-law." Orpah lov-es and leaves; Ruth loves and cleaves. 
Why? Ruth and Orpah represents two distinct classes 
of desciples who profess Christianity. One has enthroned 
in his heart, the God of Israel, and theother, the god's of 
Moab. (the world). They both go well together, to "the 
parting of the way." The "parting of the way," is where 
afflictions enter. The religion of th world has never follow- 



THE GOSPEL IN SHADOWS 109 

ed the gospel to Christ, through death and afflictions. Death 
to ''the old outer man" must go with Naomi to Boaz. 
It is evident that the Spirit of God had touched and tender- 
ed the heart of Ruth, erecting there an altar for the God 
of Abraham, Isaac and Jacob, but in Orpah's heart, the gods 
of Moab kept their thrones. Ruth was a spiritual Rebekah, 
a chosen ves.sel, whose "name was written in the Lam'b's 
book of life from the foundation of the world." The 
teachings of Naomi found a true witness in the heart of 
Ruth, to wit : the Holy Spirit. This produced faith, and' 
enabled her to see through the afflictions belonging to 
the people of God, and behold that "haven of bliss" on 
the triumphal shores of heavenly Canaan. This enabled 
Ruth to say to her widowed mother-in-law. "Entreat me 
not to leave thee, or to return from follow after thee ; 
for whither thou goast, I will go; and where thou lodgest, 
I will lodge, thy people shall be my people, and thy God 
my God; Where thou diest, il will die, and there will I be 
buried; The' Lord do so to me, and more also if aught bu't 
death part thee and me." No one can make this resolve, 
from the heart, while in a state of nature. Father, mother,, 
kindred, friends, the gods of Moab and every natural tie 
sank below the horison of Moab, and rising over the 
Judean hills she could see the God of Israel, an eternal, 
loving and rich father, the "Heavenly Jerusalem," her spirit- 
ual mother, and millions of glorified saints, her brothers 
and sisters. It took this glorious vision to inspire such a 
resolve. This glorious vision drenched the "Piedmont 
Valley" of France with Martyr blood, and fed the flames of 
papel persecution for many centuries. To "accept Christ," 
and follow Him acceptably, the Holy Spirit must give the 
power, and the gospet the knowledge, or understanding. 

Ruth and Naomi "went until they came to Bethlehem. And 
it came to pas-s when they were come to Bethlehem that 
all the City was moved about them, and they said, is not 



110 THE GOSPEL IN 5HAJX)WS 

:b:s '^::::. ; And fhe said unt; them.. "Ca'h me no: Na:n:: 
call me Mara; (bitter) For the Almighty hath dealt very 
bitterly with me." We have seen Ruth a spiritual seeker, 
in Moab, and t :. : v beh: id her a ^gleaner" in Israel. 
jnes we have thousands c: spiritual Ruths giei--.:.~ 
in the harvest o: Israel. The poor Gentile woman who 
lesired the "crumbs which fell from the Msater's table 
was a Gleaning Ruth. Stmetimes -ve h:td the:" :tt :rt 
i thfnl in attendance at the place of worship, and more 
orderly in general conduct, than many wearing the name 
:: obedient Christians. 

It might be tor.sidered a Strang ;:h.ncident tr.it Ruth -.vent 
t: glean :n the held z: u!:az. but :t .vs.; ;r.e visible link 

atitn :■: His people. It was :::::.::: about the ::::snmma- 
ti:n ::' I 1 : if purpose in the marriage :t Ruth and Boaz. 
I: was having the foundation for a Gentile hope in the ::m- 
ing Mesiah. for by that unizn Gentile blood entered int: 
the ancestors of Jesus. It bib n:t aid any virtue; t: His 
atonement, but it shows that the Gentiles vere rer.reser.teo 
:n the Ancestry of Jesus. Unto Ruth and 3:az was ::r 
I bed whc was the grandfather :f Da id ,and out of David 
sorar.g Jesus Christ. This important train :f thiught make, 
it plain that it was no accident that Ruth went to glean 
the field of Boaz." God, the Holy Spirit was in the 
matter, and there are no accidents in His work. It was 
a custom among the Jews that in the harvest of wheat 
and barley to leave "gleanings" for the poor. Ruth was 
tut of place, therefore, in following the harvesters 
and gathering up the "leavings." O what a sweet thought, 
applied to God's quickened and hungry Isrealites, who, 
lot fleshly reasons stay tu I :f his visible fold, (the church) 
yet they are always seen "gleaning" where the harvest. -r- 
: work. They sometimes get six measures." but that 
is a m ?ply. compared to what the enrolled workers 



THE GOSPEL IN SHADOWS HI 

""Boaz was a mighty man of wealth, and of the family of 
Abimelech." (a kindred). He saw Ruth gleaning after the 
workers, and instructed them to do her no harm, and to 
"let handfulls oif barley drop on purpose." I ihave no dou'bjt 
but that Jesus in overseeing His "Barley harvest" to-day, 
and when a poor "gleaner" appears, He orders "handfulls" 
to drop for them. He is too good to with-hold the precious 
"gleanings" from them, regardless of their disobedienee 
to His loving commands. O how I do love to feed poor 
"gleaning Ruths." I have the sweet evidence that the 
gleanings 1 have droped, has led spiritual gleaners to the 
truth. I believe that this is God's purpose, as much as it is 
to feed them. The gos,pel is both food and instruction, 
that spiritual children may "grow in the knowledge of the 
Lord and Savior Jesus. Christ." 

Naomi sought rest fox Ruth at the feet of Boaz. In the 
dead hours of night, poor desolate Ruth crept up to Boaz, 
as :he lay sleeping in the barley field, and lay down to rest 
at his feet. O what a picture of God's little gleaners rest- 
ing at the feet of Jesus. No rest s,o sweet. Boaz did not 
spurn Ruth, but bid her to remain where she was till the 
night ended. O to draw near to Jesus by faith, and wait 
there, are privileges indeed. In the morning, Boaz under- 
took t'he problem of taking Rulth for ihis wife. She was 
a "kindred" by marriage, beautiful and "noted for virtue." 
God's sanctified children are all "kindred" through Isaac. 
There was one legal obstacle in the way of Ruth's marriage 
to Boaz. 

We now come to the sweetest spiritual import of this 
gospel shadow. Ruth must be redeemed before she could 
wed her loving Boaz. According to the custom of the Jews, 
the "nearest kinsman" to her former husband was entitled 
to Ruth, and it was so that a "nearer kinsman" came be- 
tween Ruth and Boaz, but the riches of Boaz made her 
redemption sure. Ruth possessed an estate in Israel from 



112 THE GOSPEL IN SHADOWS 

her former husband which much go with her, and which 
her near kinsman must purchase in order to possess her. 
This, her nearest kinsman was unable to do, but transferred 
his right and title in Ruth and the old homestead to Boaz. 
who was bountifully able to answer all demands of the 
law against Ruth, making her his legal possession. This 
important transaction fully consumated beyond any legal 
question. Boaz could make JRuth his wife in the holy ties 
of wedlock, thus mingling Gentile blood into Jesus, who 
came to save His spiritual Ruth over 1200 years later. O 
how 'I love Jesus my Gentile Kinsman. I love David, the 
sweet singer of Israel, who was a great grand-son of 
Ruth, a Gentile woman. 

Boaz redeemed Ruth before he married her.. Another, 
had a prior right to her, and she must be redeemed. O 
what a gospel shadow of eternal salvation to every spiritual 
Ruth, Jew or Gentile. They are all bound to another. 
They "sold themselves for naught," through the disobedience 
of Adam, and must be redeemed before they can wed their 
Eeternal Spiritual Boaz. Boaz of old, was rich in temporal 
wealth, and could purchase one sweet Ruth, Ibut O how 
rich must our "Near kinsman" Jesus, be to purchase and 
redeem to Himself countless millions of sweet Ruths, from 
every tongue and people of earth ! He is not only rich in 
eternal bounties, but His wisdom and power has no finite 
bounds. He can not only redeem, but He can sanctify, 
preserve and glorify His bride. 

"'Truth, Wisdom. Justice, Power, and Love. 
In all their glory shone 
When Jesus left the courts above, 
And died to save His own." 

Through the instrumentality of Naomi, quickened Ruth 
was led to Boaz, to whom she was united in matrimony, 
thus creating a sweet resting place for the three represen- 



THE GOSPEL IN SHADOWS 113 

tative characters. Dear readers, are you a "gleaning Ruth," 
seeking rest at the feet of "Boaz?" If so, tell it to the 
Church, fend in baptism, take the name of your jlegal 
Husband,, e'at at This beautiful table and be clothed with 
His obedient righteousness. If you are a "Naomi," "let 
your light shine" and encourage with gospel sincerity, every 
"Gleaning Ruth" to "find gospel rest at the feet of Jesus. 



114 THE GOSPEL IN SHADOWS 



CHAPTER 15. 

TEMPORAL ISRAEL A BIBLE SHADOW OF THE 
GOSPEL CHURCH. 

The word "Church," signifies both a body called out and 
called together. This definition presents both phases of 
Christ's kingdom: the visible and the invisible. Christ's 
invisible kingdom comprehends the bride, the Lamb's wife 
as she comes up a "great multitude which no man could 
number, of all nations, and kindreds, and people, and 
tongues." Prov. 7.9. The subjects of the invisible kingdom 
are "called out" by the Holy Spirit, regenerated, justified 
and preserved to glorification, independent of the preached 
gospel. A large majority of this kingdom are not subjects 
of gospel address, hence, could not be benefitted by the 
gospel. I refer to infants, the 'demented and the untutored 
heathens. They, with God's redeemed people of all civil- 
ized and enlightened nations of earth are "baptised" into 
Christ's invisible kingdom by the Holy Spirit. "For by one 
Spirit are we all baptised into one body, whether we be 
Jews or Gentiles, whether we be bond or free." Cor. 12-13. 
At this sacred and solemn baptism, no preacher is needed 
to administer the "ceremony," nor an assembly of believers 
to extend the hand of "Christian fellowship." Joining the 
invisible Church of Christ is not bound by ritual, place, 
nor time. It takes place at the dead hours of night, just 
as appropriately and as effectively, as under the noon-day 
sun. Joining the invisible Kingdom of Christ is continually 
going on every minute of time, in the jungles of dark Africa 
and India, sanctifying and cleansing the elect, just as 
effectively and surely, as in the glare of our highest civiliza- 
tion. There is not a jar nor discord in this sacred and sweet 
kingdom. Christ's invisible kingdom is set up and govern- 



THE GOSPEL IN SHADOWS 115 

ed by the Holy Spirit, independent of creature help,} or 
creature hindrance. Just as fast as the subjects of the 
invisible church are "called out," they are glory-bound, and 

no obstacle can hinder their heavenly destination, "For 
they are kept .by the power of God, ready to be revealed 
in the last time." I Pt. 1-5. 

The Jews were "called out" in Abraham, from among the 
Chal'deans, to a "strange land." They were the beneficiaries 
of God's special providence, were watched over and blessed 
with God's constant visitations and mercy above the nations 
around. They multiplied in Egypt (the world) to the num- 
ber of about three million souls, and after crossing the 
Red Sea (new birth) they were "called together" by Moses 
at Sinai. First "called out" and then "called together." 
First a nation or family, with no organic phase, either 
religiously or politically. Nothing to distinguish them 
from the nations around them, except they served no 
idol gods, and were circumcised. In this they were a type 
of the spiritually "called out," invisible church), who are 
circumcis.ed in heart, and "serve no idle gods," though they 
are not active members of Christ's organic or visible king- 
dom. Some are "Gleaning Ruths," and some, like the re- 
generated heathens of Athens, have erected in their hearts 
"an altar," with the inscription, "to the unknown God." 
They serve God in spirit, but "not in letter — according to 
"knowledge." In temporal Israel, we find t h aft none were 
"called together" in the wilderness except those who had 
been "called out" of Egypt. 'No Egyption found a welcome 
among the "called together" Jews. They pled with King 
Pharaoh to let them depart into the "wilderness," to wor- 
ship their God, but they never pled with IPharaoh and his 
host of Egyptians to go with them.| This woul'd characterize 
the true church to-day. The Gospel, whicli is the anti- 
type of the labors of Moses and Aaron in Egypt, bids spirit- 
ual Jews into the "wilderness," which signifies an isolation 



116 THE GOSPEL IN SHADOWS 

from Egypt (the world). In passing out of Egypt, (the 
world) and into the "wilderness," (the true Christian jour- 
ney) the}* enter the Jewish sanctuary, which typifies the 
true church of God. under the gospel dispensation. 

The world is full of organized bands of "proselyters," 
claiming to be the true visible Church of God, but when we 
see them urging alien sinners (Egyptians) to come "into 
the Wilderness church" with tiriem. we may know tfhat .they 
are not the substance, of which the Jews were the "shadow," 
and that they are "subverting" the gospel from its true 
purpose. 

The question as to why the Jews were not allowed to erect 
their "Tabernacle" in Egypt, and worship God there, might 
engage our attention. If nothing entered into the Bible 
record of this ancient incident except the mere history of 
it, the question would be hard to answer, but there is a 
great spiritual lesson for God's true Israel, in this matter, 
which we hope to make plain. "All scripture is given by 
inspiration of God, and is profitable for doctrine." 2. Tim. 
3-16. This Old Testament scripture is rich in doctrinal 
shadows. Egypt is a type of the world with its wordly 
pleasures. The wilderness is a type of the pilgrim journey 
of God's blood-bought and glory-'bound' children after re- 
generation, and the Sanctuary service, under the ceremonial 
law. represents the true, visible Church of Christ, in the 
gospel dispensation of time. God saw proper to erect the 
Tabernacle and establsh the Ceremonial Service, in the 
wilderness, to teach His spiritual Israel that His church is 
an institution belonging to subjects who have passed out 
of Egypt, (from death unto life) and have no common affin- 
ity with wordly subjects. It also teaches a "time salvation" 
for spiritual Jews, in leaving Egypt (the world) and be- 
coming members of that "called together" throng, the True 
Church. O the countless heavenly blessings, shining out 
in symbolic language from the "Ceremonial 'Law" service 



THE GOSPEL IN SHADOWS 117 

in the wilderness church. God's ever present, sustaining 
and protecting- providence in the midst of His obedient Is- 
rael, healed all their diseases, made their clothing immune 
from wear , subdued all their enemies and fed them on "'man- 
na' for forty ye'ars . All these temporal blessings, so sov- 
ereignly bestowed on temporal Israel, find a true anti-type 
in obedient spiritual Israel who like "Rebekah" have put on 
the Christian orname'nts, gospel baptism and all the blessed 
sacriment's our Lord has instituted in His gospel sanctuary, 
the visible Church. There is but one true "wilderness 
church" in the world, and in that church God is ever present 
to heal the afflictions of Zion, clothe her obedient saints 
with His unfading garments of righteousness and praise, 
and constantly feed them on gospel showers of heavenly 
manna. O the fountains of rich grace that pour into the 
"caMed together" phase of Christ's kingdom ,to build up. 
edify and instruct its obedient subjects, through the gospel 
of joy and peace ! 

"Better than earth's gilded toys. 
Or an age of carnal joys; 
Better far than Ophir's gold. 
Love that never can be told." 

The Jews, after "three days journey" in the wilderness, 
were encamped at the foot of "Mount Sinai," to await the 
giving of the law, in a three-fold obligation. It was first, 
Moral, second Ceremonial, and thirdly. Civil. The Moral law 
was in ten holy precepts or commandments from the finger 
of God, written on two tables of stone. These were to be 
t'he ethical standard ,cif rigiht and wrong, and the Civil 
and Ceremonial regulations of Israel were to harmonize 
with them, in every particular. These ten commandments, 
with their subdivisions, bound the Jews into a worshipping 
community, or church, and distinguished them from all other 



118 THE GOSPEL IN SHADOWS 

nations. In that they were the gospel shadow of the true 
Church, of which Peter says, ''But ye are a chosen genera- 
tion, a royal priesthood, a holy nation, a peculiar people; 
that ye should show forth the praises of Him who hath 
called 3T)u out of darkness into His marvelous light." 
I Pet. 2-9. 

In order to maintain their distinguishing peculiarities, 
they were to have no communication nor affinity with the 
nations around them. The Lord sai'd, "Thus shall ye deal 
with them; Ye shall destroy their altars, and break down 
their image's ,and cut down their groves, and burn their 
graven images with fire." Deut. 7-5. Of all sins temporal 
Israel were guilty of, none brought the consuming fire of 
Divine wrath on them like "mixing and mingling with other 
nations," and courting their idolatrous worship. This dis- 
tinguishing characteristic of the Jews should find a para- 
1 ell in the true gospel Church of Christ. It was not the 
purpose of these strict regulations of the Jewish law 
economy to make Jews out of Gentiles but to circumscribe 
and enforce a strict obedience of real Jews, to God. The 
gospel law economy is not to make saints out of alien 
sinners, but to circumscribe the duties of saints to god. 
To abuse the gospel by using it to regenerate sinners would 
be an unlawful act, according to its anti type. It is, in 
substance, destroying one great "peculiarity" of the true 
church. It is enthroning "the idol gods of the nations 
around." There is no spiritual end that will justify such 
earthly means. God says, "Destroy! their altars, break 
down their images, and cut down their groves., and burn 
their graven images." The true church of Christ can 
not afford to yield a single "thus saith the Lord" for the 
sake of a blind, human sentiment. The prophet Isaiah says, 
"Woe unto them that join house to house, that lay field 
to field." A church, so called, which ignores her own 
sacred creed and doctrine, and the holy scriptures on this 



THE GOSPEL IN SHADOWS 119 

subject, and is willing to join hands with other so-called 
churches, regardless of doctrine, or "thus saith the Lord," 
and, as the old cfarkey said, "go sinner huntin and devil 
drivin'," with worldly sects are not worthy anti-types of the 
Jews and their sanctuary worship. 



120 THE GOSPEL IN SHADOWS 



CHAPTER 16. 

THE TYPICAL CHURCH NOT A PROSELYTING BODY. 

This phase of the Jewish Church has been noticed in a 
former chapter, but I desire to add a few thoughts in this 
connection, to show more certainly! her similarity to her 
gospel anti-type. Dear readers, with your knowledge of 
the old Jewish Cliurch, would it not shock all your Christ- 
ian sensibilities to imagine some modern Evangelizing move 
among them, with all its train of "aids," going among the 
"Hittites," and the "Girgashites," and the "Amerites," and 
the "Canaanites," and the "Perizites," and the "Hivites," 
and the "Jebusites," for the purpose of "joining them" 
to the Jewish Church? I am sure that you knew that the 
Jews were forbidden to do this, and if they showed too 
much familiarity with these heathen nations, theye were 
severely repremar.ded. It is true that some of these heath- 
ens came to the Jewish Church, but they were to come of 
"their own free will," without any organized conquest of 
their territory for converts. In this, we have another Jew- 
ish type of the true Gospel church. A sect of professors, 
who are "called together" for the purpose of ransacking 
Satan's dominions, to make a ''Bride for Christ," will not 
do for the sweet anti-type of the Jewish Church. The 
Jewish Church hated the heathens, and were hated by 
them in return. It was a mutual hatred. The Lord says 
of her by the mouth of the Prophet Jeremiah, "Mine 
heritage is unto me as a speckled bird, the birds round 
about are against her." This was .true of the Jewish 
Church, and it is true of her anti-type, the Gospel Church 
of Christ. I am sure that all God's -dear people are "seek- 
ing Ruths" for the true church of their blessed Redeemer, 
therefore, I present her in "Gospel Shadows," that they 



THE GOSPEL IN SHADOWS 121 

may recognize her. She is in the world, to-day, for God 
has never left Himself without a visible "witness." 

She is the "Speckled Bird" of Christ, and she is "hated 
by the nations round about her." She stands aloof from 
the world, and is lothe to "join house to house, and lay field 
to field." She refuses to enter an organized conquest of 
the "nations round about" for numbers, regardless of scrip- 
tural authority, or Bible prestige. 

Before closing this interesting investigation, we wish 
to notice the "Communion" of the Jewish Church, and es- 
tablish another gospel mark pointing to her identity among 
us to-day. The Jewish "Passover Supper" was too near 
akin to our gospel Sacrament, "The Lord's Supper," to be 
classed a "type." It emblematically pointed to the coming 
Jesus and His redemptive benefits, and our 'Communion" 
points back to the same precious, fact. The "Passover 
Supper" was set in the Jewish Church, and no one, either 
Jew or alien, was permitted, on the penalty of death, to 
partake of it without his or her Jewish ornaments," on 
w'hich were the sacraments o ; f Circumcision and baptism. 
If it was a heathen proseylte, he or she was baptised, but 
a Jew must be taken through the many "ceremonial (wash- 
ings," besides circumcission. It was, in fact, Circumcission 
and baptism, before communion. Circumcission came before 
baptism with the. Jews., and it must be found that way in her 
Spiritual Gospel Sister. That circumicission of the flesh in 
temporal Israel, typified circu"mcission (of the heart ^n 
spiritual Israel, can't be denied, in the face of so many scrip- 
tures to sustain it. Circumcission of the heart, in a gospel 
sense, is identical with regeneration? or the new birth. 
Therefore, to connect with your true type, you must preach 
regeneration before baptism- 

As to all the great temporal benefits which came to the 
Jews, above the nations around them, nothing but the 
"sign of circumcission" made Abraham's seed the benefic- 



122 THE GOSPEL IN SHADOWS 

iaries. Of all the riches of grace treasured up in Christ, 
nothing but circumeission of the heart (regeneration) makes 
spiritual Israel the legal, happy beneficiaries. Baptism is an 
outward sign of this inward work. It was so in the Jewish 
Church, and it must be so in her gospel sister. Any kind 
of immersion, dipping or pouring ,that don't recognize this 
prior worik of regeneration, is not, properly, baptism. It 
is mockery. It is a figurative delusion, and a communion 
table set behind such a mock baptism has no authority, 
and is nulified, in consequence of the invalid baptism that 
created it. Any sect of professors which sanctions such a 
communion by inviting its votaries to their table, is a 
scriptural prostitute and as much in disorder as though they 
were communing with aliens from "the commonwealth of 
Israel." There is but one true way to the gospel "commun- 
ion," and that is through a gospel baptism. AH who par- 
take of this holy communion except through this "straight 
and narrow way" (gospel obedience) are "thieves and rob- 
bers." They are taking what don't scripturally belong to 
them, and they are robbing God of His glory, by substitut- 
ing alien obedience jpr sovereign grace, in eternal salvation. 

"Self-righteous souls on works rely, 
And boast their moral dignity; 
But if T lisp a note of praise, 
Each note shall echo grace, free grace." 

I can see another towering shadow of the true Gospel 
'Church, growing Quit of the Jewish altar service. This dis- 
tinguishing characteristic has enrolled on her fair escutch- 
eon, the names of millions of God's martyr saints, beginning 
with ancient Abel, and consecrating the pages of ancient 
and modern history, down to the present time. Dear 
reader, I desire no greater honor, no greater riches and 
no greater eternal joy, than to be a legitimate member 
of this hated, persecuted and derided "called-together" bod}'' 



THE GOSPEL IN SHADOWS 123 

of saints. In the Jewish altar service there were several 
symbolic offerings, figuratively representing the work of 
God's elective love, the redemptive work of the Son, and 
the sanctifying grace of God, the Holy Spirit, together 
with their fruitful manifestations of obedience on the part 
of redeemed and sanctified saints. The first of all the 
Jewish offerings was the sin offering. It was a two-fold 
offering, consisting of two siheep or goats-. One was offered 
for the original, or indwelling sin of Israel and the other, 
for her daily trespasses. One was a "Sin offering," and the 1 
other was "A tresipass offering." All other offerings were 
optionary on the part of the Israelite, but not so with the 
"SIN OFFERING." The "sin offering" was a "yearly sacri- 
fice, " pointing directly to Christ, and it was offered by the 
High Priest, himself typifying Christ, who offered Himself 
for our sins. This offering was made by the High Priest, 
independent of Jewish solicitations, helps, or hindrances. 
It was instituted by God, and symbolically "rolled back" the 
sins of Israel one year. This offering was a sovereign act 
of the High priest, and it typified the sovereign grace of 
Jesus Christ, in offering Himself for spiritual Israel, rolling 
their sins back forever. Paul says, "For by one offering He 
hath perfected forever them that are sanctified. Heb. 10-14. 
The word "sanctified" here means them that are "called out." 
For the promise is unto you, and to your children, and to 
them that are afar off, even as many as the Lord our God 
shall call. Act. 2-39. The "sin offering" was ended in 
Christ, and its anti-tyipe ceased on the Cross of Calvary. 
The "Sweet Savour Offerings" pointed on beyond Christ's 
•death on the cross to repentance, faith, peace and joy, re- 
splendent in the gospel dispensation of the Church. Now, 
let us see if we can find, right here, the distinguishing mark 
of the true Church, which we alluded to. Open your 
"spiritual eyes" and unstop- your "spiritual ears," for here 
lies a precious shadow of gospel truth. If the "sin offering" 



124 THE GOSPEL IN SHADOWS 

typified anything, it showed a complete, sovereign and 
gracious reconciliation to God for every spiritual Jew, that 
has, or ever will people this universe. That reconciliation 
was effected on the cross of Calvary. Paul says, "For if. 
when we were enemies, we were reconciled to God by the 
death of His Son, much more, being reconciled, we shall 
be saved by His life." Rom. 5-10. Now, if you desire to see 
the true Church of Christ, behold her resting on this sweet 
gospel reconciliation, and not "laying field to field" with 
bhe "off-shoots, of Rome," who are still vainly trying to 
offer up sin-poluted obediences to reconcile God. These are 
about two thousand years behind the time. They prostitute 
the sweet graces justification by faith by ostensibly using 
them to appease the just wrath of God, and purchase eternal 
life, not recognizing the new Ibirth as an immutable conse- 
quence of redeeming grace, (eternal life). It is surpassingly 
strange to hear these theological experts extol the works 
of fallen humanity, and ignore the grace of Jesus Christ 
in salvation. The writer interrogated an arminian theologian 
as to what constitutes eternal reconciliation and he said 
that the alien sinner had to "repent and believe," in order 
to appease "Divine wrath. This arminian confession voices 
the sentiment of Rome and all her religious cohort*. Some 
say one thing, and some another, must be done, by the 
alien sinner, in order to reconcile God. The true Ghurch 
of Christ must be found sweetly reclining on the finished 
work of reconciliation through the shed blood of Jesus 
Christy Tihe Jewish type of reconciliation pointed, no 
farther than to the crucifixion of Christ. John says, "'And 
the blood of Jesus Christ His Son clean s-efrh us from all 
sin." This would indicate that original sin, its offspring, 
indwelling sin, past sins, pres.ent sins and future sins — 
"all sin" was answered for by Christ, and it was for every- 
body in general, nobody in particular, or somebody ex- 
clusively. Our anti-type (the Jewish Ghurch) leaves no 



THE GOSPEL IN SHADOWS 125 

room for speculations on thisi phase of eternal reconcilia- 
tion. The two slain offerings' "rolled; back" the sins (both 
indwelling and actual trespasses!) of temporal Israel. It 
was a specific benefit for the circumcised Jews. It in no way 
effected the Canaanites, the Hitites nor any other people 
of earth, but it was a specific and exclusive grace o l f which 
the Jews were the exclusive beneficiaries. It evidently 
pointed to Jesus, "rolling back" the sins for spiritual Jews, 
who are circumcised in heart; eternally, and it typifies this 
act, on the part of Jesus alone, the Typical High Priest; a 
sovereign benefit for His spiritual, covenant people. Noth- 
ing they ever did, either helped .or hindered the eternal 
reconciliation He effected with the Father in their behalf. 
We glean from the "sin offering" an important identification 
of the true Churcih of Christ, as she walks down the 
pages of siacred and profane history, and sets in our midst, 
to-day, "as a City on a hill," with her banner inscribed in 
redeeming blood, "He hath perfected forever, them that are 
sanctified." "The blood of Jesus Christ, His Son cleanseth 
us from all sin." 

"His righteousness is gone before, 
To give us free access to God; 
Our wandering feet shall stray no more. 
But mark His steps and keep the road." 

The heretical doctrine, that Christ atoned for the whole 
posterity of Adam to the extent of imparting spiritual voli- 
tion, that is "making the way from earth to heaven passable 
and possible," for all man-kind, yet limiting its benefits to 
voluntary creature acceptance, is a distinguishing mark of 
all enemies to the truth. Such a mark of distinction has 
no likeness to our Jewish type of eternal reconciliation. A 
doctrine which teaches that alient sinners must repent, 
believe or be baptised in order to eternal life, proclaims 
the blessed Savior's advent into these low grounds of sin 



126 THE GOSPEL IN SHADOWS 

and sorrow, His death, sufferings and glorious resurrection 
to life, a signal failure!. If this doctrine were true, and 
every one who heard about it, believed and accepted it, there 
could be but about three-tenths of Adam's posterity saved, 
as very few, comparatively, ever heard the true gospel of 
Christ. Many who hear it naturally, are not capacitated to 
accept it, because they can't understand it. This includes 
our tender infants and the demented. It includes the 
whole posterity of Adam, in the absence of spiritual life. 
I make the assertion, in the face of the holy scriptures, 
and without fear of successful contradiction, that no one 
ever has, will or can, believe on the Lord Jesus Christ, in 
a saving sense, before coming into possession of spiritual 
life. The Lord, Himself, said, "Verily, verily, I say unto you, 
he that heareth my word, and believeth on Him that sent 
Me, hath (not will, or may have) everlasting life, and shall 
not come into condemnation ; but is (not will be) passed 
from death unto life." John 5-24. If this teaches any- 
thing, it teaches that life goes before belief, and that 
eternal life is the cause, and not the effect of believing. 
There is, and has ever ; been a "vain belief." il understand 
this "vain belief" to be the kind the devils had, who "believed 
and trembled." They believed "Jesusi Christ to be the Son 
of God," but it did not save them. Belief is a creature of 
evidence. The character of belief is always determined by 
the nature of the evidence which produced it A "vain 
belief" is the creature of but "one witness." A "saving 
or evangelical belief'' is the creature of two witnesses. As 
to our relation to God and spiritual things, two witnesses 
must testify. One is not sufficient. According to the law, 
"every word was established by two or more witnesses." 
It is the same according to the gospel. Every one pro- 
fessing an eternal joint-dieirship with Jesus in the glory 
world, is entitled to a gospel vindication of his claim. God 
has furnished each little saint with two infalible witnesses, 



THE GOSPEL IN SHADOWS • 127 

to wit : the gospel and the Holy Spirit. The one an internal 
and the other an external witness but both to the same 
precious fact. The gospel proclaims/ the eternal riches of 
grace treasured up in Christ for His people, and the Holy- 
Spirit in the heart, before the court of conscience corrob- 
orates the gospel testimony and tells me that I am the one 
addressed in the glorious testimony. The gospel makes 
a general enunciation of heavenly bounties, and also makes 
a general invitation to them, but the Holy Spirit reveals 
our personal interest in them. In a tavern or hotel, the 
dinner of earth's choice victuals is spread, and the bell tolls 
a general invitation. Every one who hears, feels a general 
interest, but not enough to iheed the call. This is my idea 
of the gospel, in the absence of a prior work of the Holy 
Spirit, but I notice a hungry looking individual loitering 
around the door, and the porter of the inn approaches him, 
and says, "John, that bell meant you." A dear friend of 
yours purchased this rich repast for a number of his friends, 
and I find your name as one of the happy beneficiaries. Go 
in and dine, "without money and witthout price." O dear 
saints, here is the sweet internal witness coroborated by 
the gospel of Christ, that we are the children of God. Paul 
aays, "The Spirit itself beareth witness with our spirit, that 
we are the children of God." Rom. 8-16. 

iNow, it takes this double testimony to produce faith in 
God/s little children. The Spirit in the (heart makes "the 
ground good" and quickens the dead faculties of the soul 
into life. The gospel shower cultivates and lets in the sun- 
light of redemption through Christ, which causes the tender 
plant to grow in joy, peace, and the "knowledge of the Lord 
Jesius Christ." 



128 THE GOSPEL IN SHADOWS 



CHAPTER 17. 

THE TYPICAL CHURCH NOT A PROSELYTING BODY. 
(Continued.) 

I have digressed from my subject, for which I ask the 
reader's pardon. Desiring to briefly, notice the three follow- 
ing Jewish offerings, I shall close this subject. 

Unlike the "Sin offering," the "burnt offering," and the 
"Meat offering," the "Peace offering" points to the Christian 
graces of repentance, faith and joy, manifested through the 
gospel The three offerings above mentioned were called 
"Sweet savour offerings." The}' were to be brought to the 
sanctuary by Jews of their own voluntary will. Gen. 1-3- 
The "burnt offering" represented the quickened sinner. 
moved by repentance and faith toward Christ, and I find 
another gospel shadow in this offering, to confirm the 
doctrine of a perfect reconciliation through Christ. The 
"altar fire," with the *'sin offering!" on it burnt constantly, 
and when a poor mourning Jew brought .his lamb or dove, 
he would place his hands on its head, thus symbolically 
transferring his guilt to its sinless head; th-en the sacrifice 
was slain and placed on the "sin offering" already burning 
on the altar. This was made sacred and impressive by fer- 
vent supplications and typical ceremonies. The lamb was 
T>urnt on the "sin offering," thus signifying the great 
necessity of Christ's atonement as being under, and the only 
ground, for true evangelical repentance. Let us draw before 
our imagination the sweet picture of a repenting Jew, and 
apply its gospel sentiments. There has never been a 
change in the original scheme of eternal redemption. Sin- 
ners were saved before the Flood, just like they were 
under the law of Moses, and they are saved under the 
gospel just like they were under the law. It has always 



THE GOSPEL IN SHADOWS 129 

taken the Father to elect, the Son to redeem and the Holy 
Spirit to 'sanctify and preserve poor sinners. I might say 
further, it has always been the office work of the Holy Spirit 
to reveal Christ to sinners, "the Chiefest of ten thousand 
and altogether lovely, thus effecting their justification by 
faith." Rom. 5-4. I am sure that the Holy Spirit revealed 
Christ to righteous Abel, and enabled him to see Christ 
as a "Lamb slain," the only remedy for sin. This holy revela- 
tion prompted a sacrifice from Abel entirely different 
from that of his brother Cain. All of God's redeemed and 
sanctified children before the flood had Christ revealed to 
them, just like Abel did; and they proclaimed Christ and the 
efficacy of His reconciliation, in their altar service. Under 
the Ceremonial 1 law of Moses the Holy Spirit revealed 
Christ in. the numerous sacrifices, to those He quickened 
into spiritual life. Since the law of Moses, He has revealed 
Christ through the gospel. At all times*, in all places and 
under all conditions, it has ever jtaken the Holy Spirit to 
reveal Christ. The Holy Spirit can reveal Christ through 
the gospel, but man can not do so. The Lord told Peter 
that "flesh and blood" had not revealed Him, but that it was 
the Father. The Father was revealed in the Son, and it 
takes the Father to reveal His Son to lost sinners. Let us 
get back to our picture. It is evident that something moved 
or prompted the Jew to select the whitest and most perfect 
dove in ihis flock, tenderly house it in his bosom and wend 
his> solemn way to the sanctuary with it. The law did not 
make it obligatory on the part of any Jew to bring his 
burn offerings. It was to be of his "own voluntary will." 
O What a gospel less'on. There was not a word in the law, 
to verbaly reveal Christ the only remedy for sin, and its 
eternal consequences, but the sacrifices and ceremonies 
proclaimed and reveale'd Him to those only,) who had 
spiritual understanding. The poor mourning Jew presented 
the dove, denoting "mourning innocence," put his sinful 



130 THE GOSPEL IN SHADOWS 

hands on its innocent head, thus symbolically transferring 
his guilt to his "bleeding sacrifice." Its inwards and legs 

were "washed in water," denoting the inward purity of 
Christ, and the cleanliness of His outward walks, so ac- 
ceptable to the Father. It is said that "actions speak louder 
than words." I am sure that no words' could present Jesus 
to quickened sinners, with greater power than did the "burnt 
offering" in the sanctuary service. It is evident that the 
mourning Jew had spiritual life, before Christ could be 
re'vealed to him. 'Like all quickened sinners, even in heathen 
lands, he was thirsting after the "Water of life," which 
is Christ. The Holy Spirit led the Jew to the altar, with 
his typical sacrifice, and as its little body ascended to God 
in sanctified smoke, "A sweet savor unto the Lord," the 
Holy Teacher says, here is your coming Jesus, (Savior). 
"He bore your sins and transgressions all the days of old." 
"By His bruises, you are healed." The Spirit's testimony 
produces faith and justifies the mourner. O what joy! I 
can hear the joyful response in the language of the poet, 

"What a mercy is this, 
IWhat a heaven of bliss, 
How unspeakably favored am I; 
Gathered into the fold, 
With believers enrolled, 
With believers to live and to die." 

There is a typical lesson in the "burnt offering" for poor 
spiritual Jews, who have used up their store of good works, 

and been made to look beyond self for hope. The lav- 
provided that this offering could be a "bullock," a sheep 
or "lamb," or it could be a "dove or pigeon." This arrange- 
ment was made to suit the value of the offerings to the 
ability of the offerer. 
As I said, no one was permitted to partake of the peace 



THE GOSPEL IN SHADOWS 131 

typical peace offerinlg also points Itio a .body or church of 
professed followers of Jesus* who have their fallen Adamic 
"uncleanness" still around their 'hearts, unchanged or cleans- 
ed by the regenerating grace of the Holy Spirit. We are 
sure that as a result of many modern "campaigns" to "take 
the world for Christ," their churches are filled with Christ- 
less, unregenerate people who are "cut off" from the anti- 
typical joy of a 'Christian peace offering. 

"Him to know is life and peace, 
And pleasure without end; 
This is all myj happiness, v 

On Jesus to depend; 
Daily in His> grace I grow, 
And ever in His faith abide, 
Only Jesus will I ,kinow, 
And Jesus cricified." 

The wealthy Jew could well afford a "bullock," the less 
wealthy, a lamb, but the very poor 'could bring a little 
"dove." O, we find i?n this, a spiritual lesson for we poor 
spirited Jews under the gospel law. When first quickened 
into life, our store of good works enables us to offer a "bul- 
lock, but as we see them turned down by the law we trusted, 
we drc-p to a "lamb," and by the time Christ is revealed, as 
our "eternal race offering," we, like the poor Jew, carry 
about in our sinful bosom nothing but a lonely, mourning 
dove." Oh, what a condescension of self! Self must be 
taken from the throne where Christ reigns, and this work 
the Holy Spirit performs in the heart of all spiritual Jews 
and Gentiles, before He reveals Christ to them. The heart 
must be entirely empty of self, before Christ could be ac- 
cepted an'd appreciated. The natural man is entirely unable 
to empty himself* The Holy Spirit must make hiitai spiritu- 
ally alive, then He "leads 'him about and instructs him, and 



132 THE GOSPEL IN SHADOWS 

keeps him as the apple of His eye." He uses repentance 
and faith as the chief instruments of instruction, but life 
must go before instruction. 

A Gospel Feast In Shadow. 

Space forbids a due recognition of many important and 
sweet gospel shadows which are prominent in the Jewish 
altar service, but as we have noticed the sovereign, specific 
and efficient "sin offering" for Israel, and its personal mani- 
festation, in the voluntary 'burnt offering," the first point- 
ing to Christ's atonement for "Spiritual Israel," and the 
second pointing to repentance and faith, growing out of the 
Atonement, already made now we desire to offer a few 
thoughts on the further symbolic process of God's eternal 
salvation, as typified in the "peace offering." We have seen 
the repenting Jew going to Christ by faith, and having Him 
revealed in the ''bleeding sacrifice" he offered, thus symbol- 
izing the quickened s'.'nner being led to the gospel revela- 
tion of Jesus, as Paul was led by the Spirit to Ananias, after 
beinUr quickened into divine life, for instruction as to spir- 
itual duties, and as Cornelius was led to Peter, and as fhe 
Spirit directed Philip to a seeking, living Eunuch, for guid- 
ance" in Christian obedience. O, the sweet fellowship we 
find »'n the repenting Jew finding Jesus in types and sha- 
dows. We know of the exultation of soul that permeated 
every fibre of his quickened being as he went down in 
flesh, and was raised up in spirit. In that sweet moment of 
time, the "shadow" and the "substance" came together. 
Justice and mercy met and kissed each other. He not only 
beheld the ceremonial transfer of his gui'lt to the bleeding 
dove, but he felt the great load of guilt which had been 
crushing his soul, roll off and rest on his Eternal Sacrifice- 
Every blood-bought son and daughter of God is thus re- 
lieved of their load of guilt on the sight of Jesus. It takes 
this to make ready for the "peace offering." Peace is thus 
effected. God was "reconciled by the death of His Son, and 
offering- with his "uncleanness upon him." This phase of the 



THE GOSPEL IN SHADOWS 133. 

the sinner was reconciled or justified by faith and repent- 
ance. We now have a reconciled God and a reconciled sin- 
ner, thus effecting a "peace compact," and in view of this 
preicious fact, the Lord instituted the symbolic "peace offer- 
ing" for His Spiritual Israelites. Like all other "sweet 
savour sacrifices," this one was burned on the "sin offering," 
to show a continual respect to Christ's atonement, as the 
foundation of every Christian grace and every true spiritual 
obedience. After the (preparation of the offering, which, 
B'ke all "sweet savour offerings," was "voluntary," a part 
was put on the constantly burning : :sin offering, thus send- 
ing up to the Father a sweet savour, a part was eaten by 
the Priest, who Typified the Son, and a third part of the 
"Peace offeririg" was eaten by the redeemed and sanctified 
sinner who presented it. O, what a sweet and sacred: com- 
munion ! The Father partakes of it, ibecause His Darling 
Son is recognized as its giver, the Son rejoices to "see the 
travail of His soul" in a two-fold reconciliation, and the 
spiritual Jew rejoiices in the sweet thought of eternal peace 
with God, and his joint-heirship wi'th Jesus, the Eternal 
Son. 

"•Now the full glories of the Lamb 

Adorn the heavenly plains; 

Sweet cherubs learn Emanuel's name 

And try their choicest strains. 

O, may I bear some humble part 
In that immortal song; 
Wonder and joy shall tune my heart, 
And love command my tongue." 

Dear saints, have you ever been present at a gospel 
peace offering? If you have not, I am sure that you have 
missed a ni'ch joy, which is kept in store for the truly 
obedient children of God. Paul speaks of this gospel "peace 
offering," as "sitting together in heavenly places in Christ 
Jesus." It belongs in a body of "called together" saints who 



134 THE GOSPEL IX SHADOWS 

take up their cross and follow Jesus." Oh. I 'have 
seen the sweet manifestation of such an "offering," in 
shouts of praise, as Jesus was preached and revealed in 
doctrinal purity, and all the symbolic spiritual conditions 
were present to bless the offerers." The sweet peace and 
joy which the "peace offering" typifies, never enters a 
"called together" bod}' (church so-called) that relies on 
good works to reconcile God against eternal condemnation. 
They may feign or mock a real "peace offering," but amidst 
all their shouts and mimirry, no tears of joy are seen. They 
have the Egyptian "dry eye," and like Cain and the proph- 
ets of Baal, "no fire comes down from heaven to consume 
their offerings." An offering of .peace must recognize the 
true source of all lasting peace, and not give credit to human 
instrumentalities for any part of it. 

The law salrd, "The soul that eateth of the flesh of the 
sacrifice of peace offerings, that pertain unto the Lord, 
having his uncleanness upon him, even that soul shall be 
cut off from his people." Lev. 7-20. The penalty for par- 
taking of the "peace offering" with his "uncleanness upon 
him," meant temporal death to the temporal Jew. The 
substance of this shadow is found in a true gospel church, 
met together for the .purpose of worship and thanksgiving, 
and a member of that saintly body is present, who is an 
habitual trespaser (having his uncleanness upon him) that 
member must die (be cut off from his people). This teaches 
us that a disobedient 'child of God. though he may attend 
public worship, yet. he is "run off from his people," in the 
sense of "reaping the joy they so bountifully harvest in the 
"peace offerings." Temporal death and penalties to tem- 
poral Jews, typified a spiritual life with no spiritual joys, to 
gospel Jews (saints). O. we sometimes see individuals with 
whom we find Christian fellowship, believing them to be 
children of God, but their walks cut them off from our 
communion. They bear flo fruit for the Master, and thev 
reap no joy in His service. 



THE GOSPEL IN SHADOWS 135 



CHAPTER 18. 

THE TYPICAL DEADNESS OF SARAHS WOMB. 

As in all other types, we have tin Sara J h a gospel treasure, 
rich in cons'olation to Spiritual Israel. Sarah said, God 
hath made me to laugh so that all that hear will laugh with 
me." Gen. 21-6. O dear ones, we have great cause for re- 
joicing with Sarah. It being only three hundred years after 
the flood, God had impressed on the minds of the world 
his command given Adam, to 'multiply and replenish the 
earth." It was considered a reproach, as well as a mark of 
God's displeasure to possess a natural impediment in child- 
bearing. Of all the nations of earth, the Jews are said to 
foe the most prolific in child-bearing. In this she is the 
great type of spiritual Israel. "For it it written, rejoice, 
thou barren that bearest not; break forth and cry, thou 
that travailest not: for the desolate hath many more chil- 
dren than she which hath a husband. Gal. 4-27. Sarah was 
not a natural mother, neither did she liave a natural hus- 
band, in the sense of natural child-bearing, yet, she was the 
mother of many more spiritual Israelites than Hagar, who 
was natural, and had a natural husband. Sarah and Hagar 
were both representative women. They typified two great 
covenants that God made with Abraham. One of these was 
a "Covenant of promise" and the other a "Covenant of 
works." These two covenants were personified as Hagar 
and Sarah. In that sense the two covenants 'bear chOd- 
dren. These two covenants were made centuries before 
with Christ and Adam, but they were ratified or (confirmed 
in Abraham. They have born children with the increase of 
Adam's posterity. Adam was the federal-head of the cov- 
enant of works and Christ was the Federal-head of the 
covenant of Promise. 



13o THE GOSPEL IN SHADOWS 

As a fitting emblem or shadow of God's eternal purpose 
in the scheme of redemption He has chosen Sarah, a nat- 
urally barren woman to represent the "Covenant of prom- 
ise," and Hagar, a naturally prolific shield-bearer, to repre- 
sent the "covenant of works." lit was and is, a wonderful 
fact, that Sarah could not bear natural children, neither 
could Hagar bear "Children of Promise." In the sense of 
bearing natural children, Sarah's womb was dead, and in 
the sense of bearing children of promise, Hagar's womb was, 
and, is today, dead. As a proof of this, we are referred to 
the two children they did hear. "Abraham had two sons, 
the one 'by a bondmaiid, the other by a free woman. But he 
who was of the bond woman was born after (according to) 
the flesh; but he of the free woman was Iby promise. Which 
thinlgs are an allegory : for these are the two covenants." 
Gal. 4-22. 

We are not left to guess as to the lineage of offspring of 
these two covenant women. One of them is from Mount 
Sinai, and gendereth (brings forth) to bondage, which is 
Agar. For this Agar is Mount iS'.nai in Arabia, and answer- 
eth to Jerusalem which now is, and is in bondage with her 
children. (Gal. 4-25.) Under the law dispensation, Jerusa- 
lem was the Capital or head of the Civil and Ceremonial 
government of Israel. It was there that thdir Temple tow- 
ered above all worldly institution to them, because it con- 
tained all the sacred relics and em'blems, together with the 
law and sanctuary. It was the legal place of worship and 
the nucleus around which centered every thing sacred to the 
Jews. In this sense she represented the legal phase of 
bondage under which 'Hagar bore children, and she is still 
bearing them under the same legal bondage. I will add, 
that the whole posterity of Adam is naturally born under 
the covenant of "Hagar," but the redeemed host are spirit- 
ually born under the 'covenant of "Sarah." We are all chil- 
dren of wrath, by nature but the saints are children of 
God by promise. Paul says, "Now, we, brethren, as Isaac 



THE GOSPEL IN SHADOWS 137 



was, are the children of promise." There are two great 
gospel truths portrayed in the allegory of Sarah and Hagar. 
One is, the just condemnation of Adam's posterity under the 
law, and the other is the utter futility or inability of nat- 
ural means to bring about a spiritual birth. This doctrinal 
shadow teaches us that we are born an heir of promise, in 
the new birth, and not made so by human ingenuity. Isaac 
was born after the spirit and Ishmael after the flesh. Nei- 
ther one had a thing to do in determuiinig w.hat, when or 
how he should be born. Now, dear ones, I don"t wish to be 
understood as persecuting those who differ from my opin- 
ions, but I feel duty bound to expose their error- It is the 
heresy I hate, and not those who advocate it. God has 
many little children in "Balbylon," and I feel a burden of 
"opening their eyes" to the precious truths of the scnjptures. 
Now, I said, Heirs of promise are born, not made. The Lord 
had told Abraham that ,he should be the "father of many 
nations," and that a son should be born unto him. He did 
not tell Abraham, at first, that Sarah should conceive and 
bear a son. This was a great promise, and Abraham and 
Sarah became impatient, waiting for the anticipated event, 
andi de'cided to bring it about by human ingenuity. Sarah, 
like some sects around us, suggested that Abraham go to 
the flesh for "an ,heir of promise," and thereby hurry the 
"work of God." Hagar represents the world of alien sin- 
ners. We see preachers and churches engaged in that un- 
forbidden work, everywhere, at tto's enlightened age of the 
world. Their ingenuity succeeds in bringing forth chil- 
dren, but like the work of Abraham and Sarah, they are 
presented with mocking Uhmaelites and not an "heir of 
promise in sight." Finally, the Lord appeared, on His way 
down to Sodom, and He took dinner with Abraham and 
Sarah. He then belittled' their work of primogeniture, or 
presuming to start and carry on God's work. The Lord 
said that "Sarah should conceive and bear a son." Though 
Ishmael was about thirteen years old, it became evident at 



138 THE GOSPEL IN SHADOWS 

this moment that Abraham and hiis wife were mistaken' 
They 'had missed the "heir of promise," in their scheming, 
and it was yet to be born, and that 'by a woman, not only 
barren, but "past the age." Sarah, ninety and Abraham a 
hundred years old! Who ever heard of the like? Sarah 
laughed." People are laughing today, and ridiculinlg the 
idea of a child being Iborn from "a dead womb." Let ,me say, 
dear one, every child that is born into the "invisible king- 
dom of God" is by a birth just as miraculous as the one 
Sara'h laughed about. She and her husband had tried a 
natural birth for a spiritual child, and now. it appeared that 
they ,had missed their object, and that God would do that 
work, and at a predetermined time. I believe that Sarah 
doubted the Lord's words, for she laughed, and the Lord 
said, "Is anything too hard for the 'Lord?" Time passed 
on till the time appointed, and, according to promise, Isaac 
was born, and Sarah laughed again, repeating the word's at 
the head of this chapter. "Sarah said, God ,hath made me 
to laugh, so that all that hear will laugh wilt'h 'him." Gen. 
21-6. O dear saints, this is the sweet climax of the whole 
matter. It was in Isaac that all families of the earth should 
be blessed, by King Emanuel springing from his seed. Ev- 
ery heaven-lborn soul hears the sweet news, and "laughs 
with Sarah." 'I believe that Sarah was inspired to see the 
grand triumph of redeeming grace that would come out of 
"Isaac," through Christ, his "seed," and it brought forth 
"laughter." She was made to hope in the "promised seed," 
through her son. and rejoice, hence, could see the typical 
millions of spiritual Israelites rejoicing with her. 

It is a peculiar fact that the Jewish nation sprang from 
barren women. Sarah, the W'.fe of Abraham, was baireri. 
Rebekah, the wife of Isaac was barren, and after twenty 
years of married life, with no children. Isaac "entreated 
the Lord for his. wife, and she was blessed with two sons. 
at one birth. Rachel, the wife of Jacob was barren, and in 
answer to her long and repeated petitions, God opened her 



THE GOSPEL IN SHADOWS 139 

womb, and gave her Joseph, as her first born. It is seen 
that the Jewish nation sprang from miraculous conceptions, 
and it could well typify a nation of spiritual Jews, who 
should come by miraculous births. 

One more sweet shadow appears in this connection. "The 
desolate 'hath many more children than s,he which hath a 
husband." O dear ones, don't get the idea t'hat "a few," "a 
remnant," "a little flock," and Kke expressions, indicate that 
a small portion of Adams posterity will be saved eternally. 
It doesn't mean that, I am sure. Such expressions refer to 
a time salvation. See the picture John draws of the bride : 
After this I beheld, and lo, a great multitude, which no man 
could number, of all nations, and kindreds, and people and 
tongues, stood before the throne, and before the Lamb, 
clothed with white robes and palms iin their 'hands; and 
cried with a loud voice, saying, Salvation to our God which 
sitteth upon the throne, and unto the Lamb. Rev. 7-9. O, 
dear ones, this immense throng will not resemble a "rem- 
nant." No, the desolate (Sarah) will have more children 
than she that hath a husband." il am persuaded that this 
immense throtig come by a miraculous birth, a<nd that God 
can perform the "miracle" in the jungles of India*, or in 
dark and benighted Africa, just as well as He can in a 
land of "human agencies." His life-givinlg words speak life 
and action into the helpless babe, the benighted heathen 
and everyone who is not subject of gospel address, and that 
independent of human ingenuity. 

"Oh, Thou whose voice the dead can raise. 
And soften hearts of stone, 
And teach the dumb to sing Thy praise. 
This work is all Thine own." 



140 THE GOSPEL IN SHADOWS 



CHAPTER 19. 

THE SPIRITUAL BIRTH PROCLAIMED BY BAPTISM 

As before stated, baptism is "a (progressive wor'k," It is 
first, legal, secondly, experimental and thirdly practical. 
The first two phases are purely Sovereign works of grace, 
and the last act is purely sacramental. Baptism by immer- 
sion in water was one of the sacraments our Savior insti- 
tuted in His Chur.ch. 'Webster again comes to our relief, 
and says that "a sacrament is an outward and visble sign 
of an inward and spiritual grace." Now, that is just what 
baptism in water is. It s'hows to the world that 'Christ 
died and was buried "for the offenses of His people, and 
was raised again for their justification." Our baptism in 
water signifies that we were personally represented in His 
death and burial, legally, and that we have the sweet hope 
that we have been raised to life in regeneration, the ex- 
perimental phase of baptism. Paul says that "AS MANiY" 
(no moi*e, no less) of us as are baptized into Jesus Christ, 
WERE baptized into His death." At that early epoch of 
the Christian Ohurch, there were many people who belonged 
to the church, who were destitute of the important work of 
redemption in Christ and sanctification by the Holy Spirit. 
They only had "water baptism," therefore, they had no 
"scriptural" right to the name "Christian." Their baptism 
was a deception. It conveyed to the world a falsehood. 
The same apples today. None but believers are entitled to 
water baptism. Believers have eternal life. John says, 
Whosoever believeth that Jesus is the Christ is born of God. 
1 John 5-1. He believes because he is born of God. It is this 
class who are commanded to be baptised. It is this class 
who have been raised from death unto life in regeneration, 



THE GOSPEL IN SHADOWS 141 

hence, the connection of t ! he "shadow" to the "substance." 
■In reality there is a burial and a resurrection in every 
Christian experience from nature to grace. As the quick- 
ened soul goes down under a mountain of sCn and is killed 
to this world, and without .hope for the world to come, it is 
both dead and 'buried. While our Christian experiences may 
differ in detail, yet, we all went down in anguish of soul 
under the burden of sin, and were* raised up in hope oil a 
blessed immortality. This is our experimental "death and 
resurrection," and it follows as a sure result of our legal 
death and resurrection witfh Christ, our Federal-Head. As a 
"sign" of this legal and experimental death and resurrection, 
we go into the "liquid <igrave" and are buried and resurrected, 
emblematically vindicating before the world, the prior work 
of baptism for us and in us. Let us see if the figure should 
not go further. In Baptism the believer is "buried" in the 
"liquid grave." "Therefore, we are buried with Him by 
baptism into death." This signifies that the believer was 
represented in the going down into the tonub of Christ. 
This makes the "sign' or "fig'ure" complete, and significant. 
In act, baptism teaches the sweet doctrine of election, par- 
ticular redemption and sanctification through the independ- 
ent work of the Holy Spirit. Paul says, "as many of us as 
ARE baptised into Jesus Christ WERE baptised into His 
death." We are thus made to understand that being "bap- 
tised into Jesus Christ" (Cor. 12-13), which is regeneration 
or the new txirth, hinges on the prior work of reconciliation 
through the death of Christ. This first work was uncon- 
ditional on the part of the believer. If he existed at that 
time he was an "enemy to God." Paul says, "for if, when 
we were enemies, we were reconciled to IGod by the death 
of His son (baptised into His death.) Much more, being 
reconciled, we shall be saved by His life." In 'his resur- 
rected life the Holy SpirU is sent on His sweet mission of 
baptizing the redeemed bride into the invisible Body of 
Christ. Paul says, For by one Spirit are we all baptised 



142 THE GOSPEL IN SHADOWS 

into one body, whether we be Jews or Gentiles, whether 
we be bond or free. Cor. 12-13. It is first, baptised into 
His death, secondly, baptized into His body (new birth) and, 
thirdly, "put Him on" in baptism (in water). The three-link 
chain of baptism lis anchored to the Cross. Man has noth- 
ing to do with the first two links, and they reach to the 
invisible kingdom of Christ — His mystical bnide. The third 
one is only a sign that the first two exist in and for the 
believer. It is the "outward sign of the inward work of 
grace." The first two are sufficient to redeem, sanctify, 
preserve and glorify the bride, independent of all human 
agencies. Like the temporal Jews, she is scattered into all 
parts of the world, and numbers have never heard the 
sweet name of Jesus, yet, at God's appointed time, the Holy 
Spirit will open for these remote members a "'highway" 
to (heavenly) Jerusalem, by baptising them into Christ. It 
is one thing to Know God, and another to know about God. 
It is one thing to belong to the invisible kingdom of Christ, 
and another thing to Ibelong to the visible Kingdom or 
Church of Christ. The organic or visible phase of Christ's 
kingdom is a school house, so to speak, for the subjects of 
His invisible kingdom. The Lord set in order this house, 
selects the teachers (calls His ministers) and supplies the 
text-ibook, which is the gospel of Christ, as revealed in the 
word of truth. 

This last link of the baptismal chain initiates or admits 
sanctified saints into the true 'churc'h of the Lord and Sa- 
vior, Jesus Christ. O there lis not one act nor word em- 
ployed in water baptism, that doesn't possess a deep gos- 
pel significance. Every act, as I have shown speaks our 
legal and our vital relationship with Christ, and our practi- 
cal obedience to His 'commandments. We now have use 
for the "ceremony" employed in water baptism. I am .sure 
that every word used in that ceremony proclaims the great 
and precious doctrines of sovereign grace. 

Water baptism only legalizes the marriage of the bride 



THE GOSPEL IN SHADOWS 143 

to her Husband. She was redeemed on Calvary. iS'he was 
"an enemy" in her allien state, to Christ, and loved and 
served her dead husband, the law. God had been reconciled 
to her, but she must Ibe reconciled to God* She must, like 
all other women, be "wooed and won." In her wild, sinful 
nature she can't love Jesus. Her nature must be changed. 
Her "stony heart" imust be taken out, and "an heart of 
flesh" given her. She must (be made to desire Him with 
her whole heart. This is all the work of the Holy Spirit. 
"By one 'Spirit we are all baptized into one body." Up to 
this moment*she is a "stranger" and "an enemy." The name 
of Jesus finds no place in her affections, but when her ut- 
ter need of such a "Husband and Friend" is shown by the 
Holy Spirit, she is made to say, "Thou art beautiful, O, my 
love, as Tizra'h, comely as Jerusalem, terrible as an army 
with banners. Turn away Thine eyes from me, for they 
have overcome me." A new inspiration takes (possession of 
her soul. What she once hated, she now loves; behold, old 
things are passed away. "O, set me as a seal upon Thy 
heart, as a seal upon Thine arm. for love is strong as death." 
His heart for love and His arm for strength. O, she has 

found her affinity. She is espoused to a new lover. He has 

covenanted to love her, protect her, and nourish her in every 
condition of life. 

'Tn every condition, in sickness, 'in health, 

In poverty's vale, or abounding in wealth, 

At home and abroad, on the land, on the sea, 

As thy days may demand, shall thy strength ever Ibe." 

In return she covenants to love Him, serve and obey Him, 
and to keep herself unto Him, so lonig as she shall live. In 
the language of the poet she exclaims: 

"Jesus, my Shepherd, Husband, Friend, 
My Prophet, Priest, and King, 
My iLord, my iLife, my Way, my End, 
Accept the praise I 'bring." 



144 THE GOSPEL IN SHADOWS 

All the covenant relationship now exists experimentally, 
on the part of both Husband and bride, yet they are not 
legally united in the holy bonds of matrimony. The world 
knows nothing about thiis union, lit must be "sealed" be- 
fore the world by the sign of water baptism, accompanied 
with a legal ceremony. Their covenant relationship does 
not depend on its sign — water Ibaptt'.sm, neither does her 
vital relationship. Love of God has no bounds. He loves 
her with an everlasting love, and there is nothing that can 
separate .her from His protecting, nourishing affections. 
Her love is no less enduring. They are eternally betrothed 
before water baptism, and she will be seated at the "Mar- 
riaige Supper of the Lamb," yet she has no right to the 
gospel ''banqueting-house ;" His organic kingdom or church, 
before her manage is 'published to the world in water bap- 
tism. It is true that she is "clothed with His righteousness" 
and fed from His gospel sweets, but her lack of duty bur- 
dens her tender conscience, so that her full joy is hindered. 
Her heart, like the roe, "pants for the water-brook." She is 
His, and He »is hers, yet, she can't be called by His name 
before the ceremony is ipronounced, neither can she ap- 
proach His table.__0, she is like the poor Canaanitish 
woman, she can only "eat the crumbs that fall from the 
Master's table." She fervently desires that her marriage 
may be legalized by water haptiism. We have an example 
of her, in the case of Lydia. She was espoused to Christ 
before she had an opportunity to manifest it in baptism, 
and she hastily published the eternal union when Paul, a 
legal administrator, offered to administer the holy rite of 
baptismal matrimony. This line of investigation reveals the 
great fundamental truth that baptism is the only gospel door 
into Christ's organic kinlgdom or church, that believers are 
the only legal subjects of that kingdom and that believers 
have eternal life. It reveals the much opposed, hut grand 
doctrine of particular redemption through the death of 
Christ. It reveals the fact that real, personal and experi- 



THE GOSPEL IN SHADOWS 145 

mental baptism, is the second link in the *cha«'n, or baptism 
of the Holy Spirit, and that baptism in water must foe 
immersion, in order to be a "figure" of our legal and vital 
union with our iFederal-head, Christ. It reveals the truth 
that all who rely on water baptism for salvation begins at 
the wrong end of the chain, hence, are adulteresses. They 
are not, in deed and truth, married to Jesus, but have just 
taken His name. The Prophet Isaiah could span the inter- 
vening centures and see the .pinnacle of human pretensions 
at the present time. He says, "and in that day seven women 
shall take hold of one man, saying, We will eat our own 
bread, and wear our own apparel; only let us be called 
by thy name, to take away our reproach." Isa. 4-1. They 
covet the name, Christian, but detest the doctrine of its 
author. They are willing to to "wear t'heir own apparel 
(self righteousness) and eat their own bread (doctrine o'f 
men) only let us be called fby thy name. I make this digres- 
sion with due respect to those who advocate the doctrine I 
denounce. I love and pity them, but hate the heresy in 
which they are entangled. 

Baptism doesn't change the nature of the subject, 'but it 
translates Mm from one form of government or law, to that 
of another. The Jews were baptized unto Moses in the 
cloud and in the sea. 1 Cor. 10-2- "Unto Moses," in this 
quotation signifies that they were only baptized from the 
law and rule of Pharoah, unto the law and rule of Moses, 
but they were no more Jews after this baptism, than they 
were before. Spiritual Israelites are true to their type. 
They are translated from the world, and its rule to the law 
and rule of the gospel, and into the church of the living 
God, by baptism in water, but they are no more spiritual 
after, than they were before. Noah and his family were 
translated from the old worldi into the new, and renovated 
^arth, but they had undergone no other change. Peter 
says, "The like figure (as Noah was saved) whereunto ibap- 
tism doth now also save us7 not putting away the filth of 



146 THE GOSPEL IN SHADOWS 

the flesh, <but the answer of a good conscience toward God." 
There is a joy in obedience that the world can never iknow. 
The Lord 'instituted His table (the communion table) in 
His Kingdom and He made a door into that table. The dloor- 
is baptism, and this door is well guarded against unscrip- 
tural subjects. It was put in the ch urc h to admit the 
bride, only, to the table of 'her (Lord. The writer once be- 
longed to a prominent secret organization, and it was one 
of its functions to put at the door a sentinel, whose duty 
it was to take the "sign and password" of each one seeking 
admittance. The punpose of this was to protect the lodge 
from interlopers, etc. This thought led me to discover three 
sentinels at the door of the church of my Lord and Savior. 
The first of these 'is a legal subject, second, a legal adminis- 
trator, and the third, a legal mode. Legal subject, legal ad- 
ministrator, legal mode. Now, I am sure that if these senti- 
nels do their duty, such a term as "Close Communion," is a 
misnomer. It is "close baptism." Now, let us ibriefly de- 
fine each of these terms. A "legal subject" is a 'believer iii 
the Lord Jesus Christ. "A legal administrator" is one who 
has come under the hands of a legal presbytery, and having 
good report, is sound in doctrine and practice, etc. "A le- 
gal mode" is immersion in water, in the name of the Father, 
Son and Holy Ghost. Suppose, for example, I take my be- 
trothed bride out on the public highway, and the first man 
I meet with, demand of him to unite us in the holy bonds 
of matrimony. I would be cited to a legal administrator, 
and he, when I had found him, would demand authority 
from a higher court (a license), then, he would want to know 
as to whether or not we were previously united in covenant 
and love. Respect must be had to proper authority and 
mode, in baptism, as well as :n matrimony.__It will not do 
to heed the mode and ignore the legal qualifications to be 
attached to the subject, neither would it do to heed tin^ 
subject and ignore the proper mode. It would not do to put 
all the stress on the administrator (priest-craft) and ignore 



THE GOSPEL IN SHADOWS 147 

'both the subject and the mode. Due respect must be had 
to all three sentinels. ^Whosoever transgresseth, and abid- 
eth not 'in the doctrine, of 'Christ, hath not 'God. He that 
abideth in the doctrine of Christ, he 'hath both the Father 
and the Son. If there come any unto you, and bring not 
this doctrine, receive him not into your house, neither bid 
him Godspeed: For he that biddeth h>im Godspeed is par- 
taker of his evil deeds. 2 John 1-10. 

Before closing this chapter we desire to briefly notice 
the ceremony in baptism. Jesus said, "Go ye, therefore, and 
teach all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost." Matt. 28-19. Now, 
among many shadows of the gos,pel found in this ceremony, 
we 'can see the doctrine of sovereign grace towering above 
all. These divine appellations we are commanded to use 
in baptism is to teach us to recognize the work of the 
Triune God in our eternal salvation. If God, the Father, 
saved us, it would be proper to baptism in His name, only, 
but if the Father and Son both saved us, it would ibe proper 
to 'baptise in the name of the Father and the Son- If the 
Holy Spirit had a part in the work of our Salvation it is 
proper to baptise in the name of the Triune God. II will 
go further, and assert that if a preacher had a part in our 
eternal salvation, then it would be proper and just to use 
his name in connection vVith the Triune God. We should 
repeat, "I baptise thee, my brother, in the name of the 
Father, and of the Son, and of the Holy Ghost, and of Elder 
Jones." My dear reader, I hope that I speak with due sol-, 
emnity, but according to the intent and purpose of the 
ceremony our Savior ! has given, no one under the canopy 
of heaven has any right to claim a part i;n the salvation of 
sinners. The only "Soul-winner" in this sin-cursed world 
is the Holy Spirit. Jesus said, It is the Spirit that quicken- 
eth. The flesh profiteth nothing." John 6-68. The Holy 
Spirit quickens the bride, and He baptizes her "into Christ," 
then, He turns 'her over to the preacher to baptise in water, 



148 THE GOSPEL IX SHADOWS 

but she is already in Christ, before being transferred to 
the preacher. 

Eternal salvation is a chain of five golden links: Election. 
Redemption, Sanctification. Preservation and Glorification 
These divine steps are sovereign acts of the Triune God. 
The Father elected the bride for His Son; the Son re- 
deemed her; the Holy Spirit sanctifies and preserves her 
and she is raised up and glorified by the power of the 
Father. Now, this is eternal salvation, and it is the sov- 
ereign and independent work of God, but there is a sal- 
vation plainly taught in the bible, which is worked out by 
man. Paul said, "work out your own salvation, brethren, 
with fear and trembling." These "brethren" were flesh, and 
they were commanded to "work out their salvation." I wish 
to rightly divide the word of truth, in this connection, so 
that confusion may cease to hinder a free communion among 
the saints of God. I regard doctrinal differences between 
God's people as honest and sincere. It lis the result of 
wrong teaching. I note two common sources of heresy 
among all denominations. One is making no distinction 
between a gospel or time salvation, and an eternal salva- 
tion, and the other lis applying scriptures addressed to be- 
lievers, to alien sinners. I might mention another as pro- 
lific of error, and that is miscontruing the rewards and 
punishments belonging to the Jews. There was no punish- 
ment, as a penalty for violation of the civil or ceremonial 
law of Moses, beyond temporal death, neither was there 
any reward for obedience to t'hose laws further than tem- 
poral rewards. "Life and death" was set before them, but 
it was always temporal death and natural life and natural 
blessings. It is a frequent error among those of the Ar- 
minian persuasion to construe these rewards and punish- 
ments as eternal. This misconstruction establishes "salva- 
tion by works." and it is wrong. 



THE GOSPEL IN SHADOWS 149 

CHAPTER 20. 
THE SHADOW OF THE BRIDE IN GOSPEL BAPTISM. 

Among all the towering peaks of gospel truths revealed in 
ceremonial shadows and symbols.. Baptism, as a ceremonial 
Jewish rite, and also as the divinely instituted sacrament 
in the Church of the Lord and Savior. Jesus Christ, pro- 
claims more gospel than any. I wish to lay a premise for 
my remarks on this sublime shadow, as revealing the many 
wonderful, sublime and beautiful symbols and figures of the 
holy scriptures, in the language to John, "Come hither, and I 
will shew thee the bride, the Lamb's wife." Rev. 21-9. I 
desire no greater results from this book, than to portray 
to God's redeemed and' sanctified children, in all places and 
in all conditions of life, "The bride, the Lamb's wife," and 
Jes>us, her "Husiband, Priest and King." I humbly pray that 
this may be the burden of my heart, and the inspiration of 
my mind and pen. I believe that the grand purpose of the 

gospel of Christ is to reveal Jesus and His bride to the 
world. It was never intended to make a "Bride" for Christ, 
through the gospel, but to reveal her, already made, through 
the electing love of the Father, the redemption of the Son 
and the quickening power of the Holy Spirit. I believe that 
when the ceremonial "Vail" is taken off, revealing the gos- 
pel facts of baptism, that a true picture of the Bride can be 
seen by the spiritually enlightened eye. This shall be the 
burden of my feeble efforts in this chapter. I believe that 
she is revealed and characterized in both doctrine and prac- 
tice, in the figurative act and ceremony of water (baptism. 
I aSiSert that baptism in waiter is purely a "figure" and noth- 
ing more, so far as its relation to eternal life is concerned. 
It is a gospel act of obedience, and is obligatory on none 
but God's renewed and quickened children. All others are 



150 THE GOSPEL IX SHADOWS 

"dead in trespass and in sin," and are not capacitated to 
obey in spirit, were they commanded. Eph. 2-1. It can not 
be denied that all the Jewish rites and ceremonies were 
figurative and symbolic in matters of salvation. It is evi- 
dent that the Jews, as a nation, typified Spiritual Israel, the 
bride of Christ, and in drawing her likeness, from the vari- 
ous ceremonial types and shadows of the Jews, we can lo- 
cate hex in this world of trouble, a similiarity in doctrine 
and practice to that which was shadowed by her type. 
While the religion of the Jews only reflected the true light 
of the gospel, in doctrine and practice, yet at that time, it 
was the only gospel light the world had, and many devout 
(quickened) heathens sought its sacred courts and found a 
'"heavenly, spiritual joy" in its ceremonial worship. These 
people were called '"Proselytes." According to the Rabbin- 
ical writers, a proselyte who joined the Jewish Church was 
subject to three ordinances of the established ceremonial 
worship, to wit : circumcision, baptism, and the offering 
of sacrifices. Circumcision was the sign and the seal of the 
covenant of promise, which pertained unto both temporal and 
spiritual blessings. It was a special sign of Abraham's 
faith, which he had before be was circumcised, but the Jews 
used the sign of circumcision more in keeping with its minor 
significance — that of God's promises regarding 1 temporal 
blessings. Abraham, their federal-head, was blessed of God- 
in the gift of the land of Caanan. as an '"everlasting pos- 
session," and the giving of the law, the communion of God 
in matters of their moral and civil government, and the ail 
prevailing power of God in subdueing their enemies. These 
glorious temporal blessings were hinged on obedience to the 
temporal commands of God. and the natural, unregenerate 
Jew thought that their obedience to the commands, in being 
ttcised, and their natural relation to Abraham, entitled 
them to heaven and immortal glory. In fact, they are the 
ante-type to all Adam's posterity. That class paid little at- 



THE GOSPEL IN SHADOWS 151 

tension to the glorious anti-types of redeeming grace, in 
their daily sacrifices. 

In saying this I reserve the enlightened Jew, who, like 
righteous Abel, could look by an eye of faith to the Great 
Anti-type, Jesus Christ, the Eternal Sacrifice for sin. I 
believe that there were many Jews, to whom Jesus was 'thus 
revealed by the Holy Spirit, and in their offerings, they wor- 
shipped God, "in spirit and in truth," and that like Abra- 
ham, <: it was accounted as righteousness " and an inexpres- 
sible joy filled their souls. 

'If the cantuary service of the temporal Israelites repre- 
sented the true gospel church, under the gospel dispensa- 
tion, I presume that the "heathen," from whose ranks came 
all the '"proselytes," would represent the world of ruined 
sinners. Now, with this premise before us, let us follow 
the "shadow" to the substance," and locate the "Bride, the 
Lamb's wife." It will not do to look for her among those 
who contend It'll at water baptism w.as instituted in iplace of 
"circumcision," for water baptism is only a "figure" itself, 
and a type could not have a type or figure, for its anti-type. 
Paul makes it plain that circumcision, typified regenera- 
tion. He says, in speaking of spiritual Jews, who are the 
anti-type of temporal Israel, ''He is not a Jew, which is one 
outwardly; neither is that circumcision, which it outward 
in the flesh : But he is a Jew spiritually) which is one 
inwardly; and circumcision is that of the heart, in the spirit, 
and not in the letter; whose praise is not of men. but of 
God." Rom. 2: 28. 

This is the baptism of the iHoly Ghost. It is identical 
with regeneration or the new birth. It means taking out of 
Jacob a "stony heart." and giving him "an heart of flesh." 
It is not human reformation, but spiritual transformation 
by the quickening power of the Holy' Spirit. Paul says, 
For by one Spirit are we all baptized into one body, whether 
we be Jews or Gentiles, whether we be bond or free; and 



152 



THE GOSPEL IN SHADOWS 



have been all made to drink into one Spirit. Cor. 12-13. It 
is evident that man has nothing to do in this baptism. It 
is not water baptism, for it is by the Holy Spirit (one 
Spirit). The Lord said in the sixth chapter of John. "It is 
the Spirit that quickeneth (gives life). The flesh profiteth 
nothing." This gives us another characteristic of the "Bride, 
the Lamb's wife." She is not among the class of professors 
who contend for human agencies in regeneration. All hu- 
man helps are "flesh." The apostle Paul says. Not by works 
of righteousness which we have done, but according to His 
mercy He saved us, iby the washing of regeneration, and re- 
newing of the Holy Ghost. Tim. 3-5. This is all the sub- 
stance of that to which circumcision was the shadow. It is 
gospel circumcision of the heart, and it proclaims salvation 
by sovereign grace, independent of human agencies. It is, 
therefore, a perversion of the truth, and a challenge on the 
wisdom and power of God, to contend that water baptism is 
the anti-tiype of circumcision. 

The second ceremony for proselytes, who joined the Jew- 
ish church was "washing" or "baptism." This was to be 
performed in the presence of at least three prominent Jews, 
and in the day-time, that nothing might be done in secret. 
Christian baptism is performed in the day-time of the gos- 
pel light. The "three prominent Jews" who witnessed it 
then, typifies the three prominent sentinels that stand guar 1 
at the door of the True Church of Jesus Christ today. The 
door into the church is gospel baptism, and to bear the 
sanction of God, it must be safeguarded by legal subjects 
legal administrators, and a legal or gospel mode. These 
are the three prominent witnesses, or sentinels that admii 
the "Bride" to her Husband's table, and give her His name. 
and the work in the "day-time" of the Gospel. 

It was demanded of proselytes coming from the Gentiles, 
to relate an experience, and while it was not an experi- 
ence of grace, according to the letter, it amounted !o as 



THE GOSPEL IN SHADOWS 153 

much in spiritual sentiment. The convert would declare his 
or her abhorrence of their past heathen life, and that no 
secular motives, but a sincere love for the law of Moses, 
induced them to be baptised (immersed). After being bap- 
tised they were instructed in the law. This is one more 
mark of the true Bride of Christ. The same Holy Spirit 
operates in the hearts oif Gentiles today, that caused those 
early proselytes to "abhor their past life," -and seek the 
"God of Israel." When Jesus is proclaimed through the 
gospel, that same blessed Spirit reveals Him to troubled 
sinners as (their Guilt-bearer and their everlasting, all suffi- 
cient righteousness.__The first gospel duty of such charac- 
ters is water baptism, and then to be instructed in the law 
of grace. The long dark night of heathen superstition prc- 
vaded the Gentile nations, and the Israelites were blessed 
with only moonlight, in which to walk in service to the 
God of heaven. There is no inherent (self-possessed) light 
in the moon. The light is gives out is only reflected light. 
The sun pours his refulgent rays on the opaque body of the 
moon, and she reflects them to earth, in the night-time, 
but when the sun arises in the morning, with his ibeaming 
rays of light, the moon-shine is no longer seen, nor needed. 
She don't vanish from her place in the heavens, but her 
light is swallowed up in the sunshine. While it was night 
she shone on the very same objects which the bright orb 
of day reveals to all who have eyes to see, but they were 
in shadows. Like the church is made to cry in the Songs 
of Solomon : My (beloved is mine, and I am his : He feedeth 
among the lilies. Until the day break, and the shadows flee 
awa} 7 , turn, my beloved, and be thou like a roe or a yoking 
hart upon the mountains of Bether. Songs, 2-16. 

O this picture the searching bride of Jesus for her Hus- 
band, under the law dispensation. She is longing for the 
"day to break, and the shadows to flee away." The law was 
the moon. It reflected the light 'God reveals and manifests 



154 THE GOSPEL IN SHADOWS 

in the gospel. O, I can imagine her ijoy and exultation as 
th>e moon went down on rugged Calvary, and the Eternal 
Sun arose, manifesting the true substance of life and salva- 
tion. The "shadows" then vanished away, and her enrap- 
tured vision fell on the beauties of Zion through the gos- 
pel. John, the Revelator beheld the Bride, under the pierc- 
ing rays of 'the noomda}'- sun of the gospel of Christ. He 
says," And there appeared a great wo<nder in heaven; a 
woman clothed with the sun, and the moon under 'her feet, 
and upon her head a crown of twelve stars." Rev. 12-1. 
She was "clothed with the sun," an emblem of her being 
justified, sanctified, and rendered full of light by her union 
with Christ, the eternal Sun of Righteousness. "The moon 
was under her feet." She had ascended above the change- 
able and feeble light of the law, into the light and liberty 
of the gospel, and the twelve stars of gospel truth, enun- 
ciated by the twelve apostles, were a regal crown on her 
head to guide and console her. 

The Gentile proselytes or converts to the Jewish church 
promised to "lead a ih-oly life," to worship the true God and 
to keep His commandments. In this, they typify God's 
obedient children in "putting on Christ in baptism," who 
say by this act, that they renounce their former life, and 
arise to walk in "newness of life." Rom. 6-4. 

The Gentile proselyte is ;now ready for the third ceremony 
— that of offering sacrifices. He was then called a "new- 
born babe." According to their writings, a servant, who 
was set at liberty, was also called a "new-born babe." The 
same expression, under the gospel light, applies to regenera- 
tion, or the release from Satan's bondage, in justification 
by faith, to serve the true and living God. 

Now, let us briefly compare the Jewish proselytism to 
the visible kingdom or Church of Christ : First, thely were 
to come of their "own free will and accord," that neither 
force nor influence be employed in their conversion. In 



THE GOSPEL IN SHADOWS 155 

their eagerness for numbers, popularity and money, a great 
many sects of professors exert their utmost ingenuity in 
contriving schemes to trap the unwary and unquickened 
sinner, and get them into the Church. 

They exert their utmost logic in persuading. /In, fact, thej r 
employ every moral force to "proselyte" alien sinners and 
like their old mother, they would not hesitate to use physical 
force, were it allowed by the laws of the land. Thus we see 
another mark of the true "bride of the Lamb." She 
knows the futility of going into the mid-wife business in or- 
der to help the' Lord "born babies" into His invisible King- 
dom. 'She knows that she should succeed in getting one 
birth through, the child would be a mocking Ishmael instead 
of a promised Isaac. She knows that every child brought 
into the church through human help, is a "still-born" child. 
It is just as dead after it is born as it was before, unless the 
Holy Spirit personally conducts the begetting, the travail, 
and the birth. There were a number of "mid-wives" em- 
ployed by old Pharaoh to wait on the Jewish women at 
child-birth, and they were instructed to strangle or kill 
every male child; but the human monarch was not smart 
enough for the Lord. The Lord conducted the case Himself, 
and the. result was, the child was always born before the 
"midwife" got on the scene. O, this is true today, dear 
reader, in every real heaven-born child of God. The birth 
takes place before the mid-wife (preacher and workers) 
knows about it, and the child is already born and crying 
when she gets there, yet she tries to rob God ioi all the 
glory, by saying she did it, or that she got on the scene 
in time to prevent God from failing. O shame! when will 
man cease to presume on his God, by such unscriptural. un- 
senseable efforts to proselye the dead? The Lord invali- 
dated such unwarrantable zeal for numbers, regardless of 
His will and purpose, by saying, "My people shall be a will- 
ing people in the day of 'my power." 



156 THE GOSPEL IX SHADOWS 



CHAPTER 21. 

GOSPEL BAPTISM THE SHADOW OF ORGANIC ZION. 

Webster says that an emblem is a picture representing 
one thing to the eye, and another to the understanding. He 
says that a white robe in scriptures is an emblem of purity 
and righteousness, and that baptism is an emblem of puri- 
fication. I am glad that Webster is on my side, in defin- 
ing Bible terms. I believe that he was spiritually inspired, 
and that confirms my faith in the doctrine of the Bible. It 
puts the enemies of truth to a disadvantage, when it comes 
to establishing their unscriptural doctrines and practices. 
''Baptism is an emblem of purification." li Webster is cor- 
rect, baptism is not an act of purification, as many teach, 
but just the sign of regeneration. Xow. I am glad that 
Webster defined baptism thus, but I shall base my remarks 
more on what Paul said about baptism. While Paul is no 
more right in the matter than Webster, yet he is better 
authority, as he is sanctioned by the Holy Spirit, the Father 
and the Son of God. and corroborated iby the entire holy 
scriptures. I desire to call especial attention to the sixth 
chapter of Paul's letter to the Romans. Baptism is here 
shown from shadow to substance, and the doctrinal charac- 
teristics of the true church manifested.__Paul says, "know ye 
not, that so many of us as were baptised into Jesus Christ 
were baptized into His death?" iRom. 6-3. The margin 
reads, '"as many of us as are baptized into Jesus Christ 
WERE baptized into His death." He continues by saying, 
therefore (for that reason) we are buried with Him by 
bapti-m into death." Xow, kind friends, I contend that bap- 
tism is a progressive work. By a careful notice of these 
quotations, it will be seen, that "just as many" as are bap- 



THE GOSPEL IN SHADOWS 157 

tized into Jesus Christ (by the Holy Spirit into regeneration). 
WERE BAPTIZED with Him in His death. How, and when, 
are God's renewed children "baptized into His death?" I 
contend that this is the legal step of /baptism, and 1 following 
this, is the experimental, which Paul refers to. when he 
says, "as many of us as are baptized into Jesus Christ." (By 
the Spirit., 

This second, or experimental phase of Christian baptism, 
is identical with the "new birth!" It is the baptism wlhich 
Paul refers to when he says, "By one Spirit are we all bap- 
tized into one body." This is the conscious, experimental 
union with Christ, wrought by the operation of the Holy 
Spirit in regeneration. I say that this is the experimental 
pthase of baptism, and the practical phase is immersion in 
wateir. Baptism is first legal, second, experimental, and 
thirdly, practical. Paul makes it plain that all succeeding 
steps depend on the first step. If that doesn't embrace one 
who claims an interest in Christ, his claim is unwarranted, 
and without foundation. Christ is the "Federal-head" of His 
bride. He represented her in His righteous life. He wrought 
out for her a perfect righteousness, and t>his was exchanged 
for her load of guilt and sin. She was under the penalty of 
death, and Jesus died for her. He was her substitute in ev- 
ery demand of the just and holy law of God. The High 
Priest wore a "Breast-plate .of judgment," as he ministered 
in the sanctuary. Oin it was set "twelve precious stones," 
containing the engraved names of the twelve sons of Jacob. 
This "breast-plate" was borne on his breast and shoulders, 
signifying his tender affection, and his utmost power to save 
by his mediations. Jesus is the High-Priest of His bride. 
He came to earth with her name engraved on His "Breast- 
plate of Judgment." He bore her name in all His sufferings 
and privations. "Through His poverty she became rich." 
She was His great burden in "cold IGethsemane." All the 



158 THE GOSPEL IN SHADOWS 

powers of darkness so justly due Jier, crushed from His ten- 
der brow, sweat, as it were great drops of iblood." Her just 
load of guilt weighted down the cross, stooping His loving 
shoulders, as He ascended the rugged Mount of Calvary. It 
was her sin that darkened the sun, and caused the Just and 
Holy God to turn His face from His only darling Son, in 
the trying hour of His crucifixion. O what love! What un- 
searchable riches of grace, bestowed upon hell-deserving 
rebels! The powers of earth and hell were subject to Him. 
but He became weak that His erring Bride might become 
strong. All His sufferings and death itself, was a passive 
obedience to the law, which held her in abject slavery to 
Satan's dominion. As He grappled with the powers of dark- 
ness in her behalf, fulfilling every "jot and tittle" of the 
law's demands on her. I can imagine her nestled in His lov- 
ing 'bosom, as He cried with a loud voice, "saying, Eloi, Eloi, 
lama sabachthani," which is. being interpreted, "My God, My 
God why hast thou forsaken me?" His eternal and almighty 
power was no less potent in her behalf when He cried, "it 
is finished" and yielded up the Ghost. His Divinity never 
relaxed the conquest of His bride, as the 'Roman soldier drew 
from the precious side of His suspended body, Her redemp- 
tion price. Her price was His blood, and it poured out as a 
trophy to Divine wrath, and His body was buried. O what 
became of is bride now? Was she forsaken in this momen- 
tous instant? A thousand time, No. She was buried with 
Him. This brings us to our text: "Know ye not that so 
many of us as are baptized into Jesus Christ were bap- 
tized into His death?" "Therefore (for that reason) we are 
buried with Him (figuratively) by baptism into death : that 
like as Christ was raised up from the dead by the glory of 
the^Father, even so we should walk in newness of life. For 
if we have been planted together in the likeness of His 
death (water baptism) we shall be also in the likeness of 
His resurrection: Knowing this, tihat our old man is cruci- 



THE GOSPEL IN SHADOWS 159 

fed with 'Him, that , the body of sin might be destroyed. We 
find in this quotation (Rom. 6-3, 4, 5, 6) that she was "bap- 
tized into His death." Her "old man/* that is, her old na- 
ture, with all power to condemn, "was crucified with Him." 
In that .heavenly conquest, the bride was rescued, and her 
former husband, The law, was killed. Paul says, For the 
woman with hath a husband is bound by the law of her 
husband so long as he liveth; but if 'the husband be dead, 
she is loosed from the law of her husband. So then if, 
while heir husband liveth, she be 'married to another man, 
she shall be called an adukress : but if iher husband be dead, 
sihe is free from that law; so that she is no .adultress, 
though s:he be married to another man. Rom. 7-2, 3, 4. It is 
evident from this, and numerous other pasages of scripture, 
that the "woman" here mentioned is the elect bride of 
Christ, and the "Dead husband is the law, made null and 
void by the redemption of Christ. It is also evident that she 
is now free to marry he'r redeeming Husband and Friend 
(Jesus) without committing adultery. Now I am sure that 
the bride of Christ doesn't represent 'the whole race of 
mankind. Like the Jews, she was chosen out of the world, 
and a large portion of the world remains legally wedded to 
the law, and though it may go through with every known 
"ceremony" and invent a thousand more in taking on the 
name of (Christ, ithey can be nothing but adulteresses, be- 
cause their "former husband yet lives." Yes, she was buried 
with Him, and she arose with Him. He "burst the bars of 
death" and ascended 1 on high. "He led captivity captive, and 
gave gifts unto men." Eph. 4-8. The margin says, "He led a 
multitude of captives." I am sure that this "multitude of 
captives" He led was His bride. In all her affliction He was 
afflicted, and the angel of His presence saVed them. In 
His love and in His pity He redeemed them, and He bare 
them, and carried them all the days of old. Isa. 63-9. Her 
nam'e was engraven on His "Breast-plate of justice," and 



160 THE GOSPEL IN SHADOWS 

written in the "Lamb's book of life." "This eternal book 
was made and marked satisfied, "before the foundation of 
the world." Her name was complete, her items of indebt- 
edness charged, and according to the Son's agreement to 
pay it all. the book was marked "satisfied," and sealed up 
with "seven seals." These seals, I understand to represent 
the seven attributes of God. Eternity, Wisdom, Love, Power, 
Foreknowledge. Omniscience, and Omnipresence. Eternity 
would indicate that not one moment of duration could find 
the bride out of His care and keeping, even while she was 
"an enemy" to God and a "stranger to the commonwealth 
of Israel." His wisdom enabled Him to devise a sure plan 
for her timely and eternal salvation. His love caused Him 
to choose or elect her to life and salvation. His power en- 
abled Him to execute the marvelous works of her deliver- 
ance from Satan's dominion. His foreknowledge enabled 
Him to anticipate and take into consideration every contin- 
gency that would aris ! e to thwart His most holy purpose. His 
omniscience enabled Him to see her in every habitable part 
of the earth, at the same moment of time, and His omnipo- 
tence enabled Him to overcome for her every obstacle in 
her way to Canaan. I understand that these "seven divine 
seals" are keeping the 'bride, as she journeys through this 
wilderness of sin, and also keeping the book that enrolls 
her name in heaven. There is none but the "Lion of the 
tribe of Juda (Jesus) that hath prevailed to open the book 
and look thereon ; and loose the s'eals thereof." He is the 
"Head" and she is the "body." The body was just as com- 
plete, in the foreknowledge and wisdom of God, before she 
was manifest in time, and it will be when she is glorified 
in the resurrection. 



THE GOSPEL IN SHADOWS 161 



CHAPTER 22. 
THE TYPICAL VINEYARD OF THE LORD. 

Let me sing of my well beloved a song of my beloved touch- 
ing His vineyard. My well beloved hath a vineyard in a very 
fruitful hill: He fenced it, and gathered out the stones there- 
of, and planted it with the choicest wine, and built a tower in 
the midst of it, and also made a winepress therein: and He 
looked that it sihould bring forth grapes, and it brought 
forth wild grapes. Isa. 5-1., 2, 3, 4. As 'before stated, as a 
m'ere historical event or fact, the Prophet's words regard- 
ing "the 'Lord's vineyard" would have no intrinsic value or 
interest tto gospel Christians, neither would we see them 
recorded in the iholy scriptures. The above text is one of 
th'e "all scriptures," ,and profitable for doictrine, for reproof, 
tor correction, for instruction in righteousness : tlhat the 
man of God may be perfect, thoroughly furnished unto all 
good works. 2 Tim. 3-16. 

The typical vineyard under consideration was the Jewish 
nation., or God's peculiar people who had been redeemed 
from Egyptian bondage, fed, clothed and protected during 
forty years' wanderings in a barren and dangerous desert, 
and planted in bright and fruitful Canaan. David says, 
"Thou has brought a vine out of Egypt: thou ihast cast out 
the heathen and planted it. Thou preparedest room before 
it, and didst cause it to take deep root, and fill the land. 
The hills were covered with the shadow o.f it, and the 
boughs thereof were like the goodly cedars. She s'ent out 
her boughs unto the sea, and her branches unto the river." 
Ps. 80-8, 9, 10, 11. 

Now, at the beginning of our discourse on this interesting 
and instructive su&vj'eet, let us present the predominant gos- 



162 THE GOSPEL IN SHADOWS 

pel lesson contained in it. This will better enable us to see 
the beauties contained in the shadow. The Jews, as an or- 
ganic theocracy typified tlhe Church, or organic spiritual 
kingdom of Christ. I have no doubt that Abraham, Isaac and 
Jacob, the progenitors of ithat peculiar people, were the best 
men, from a natural point of view, that could be found on 
the earth at that time. There is not, nor ever was a nation 
of people who could boast of a more illustrious parent than 
father Abraham. Of all people on earth, God chose ihim as 
as best suited to manifest to the world, through him and 
his posterity, the supreme perfections of God, and the utter 
impotence of man, at his best estate, to merit eternal salva- 
tion. By the almighty power of God, the Israelites >vere 
plucked up from the "bramibles of Egypt," and planted in the 
fruitful valleys of Canaan, and "fenced," and the ',stones 
were gathered out." The best people on 'earth, naturally, 
were given the best possible instructions and the best pos- 
sible advantages and environments, yet they forsook their 
God, and rejected His tender care over them and minglexl 
and mixed with the wkked nations around them. As ''a 
choice vine," so tenderly watered and cultivated, it should 
•have "brought forth" good fruit CGodly obedience) but be- 
hold, it "brought forth wild grapes" .sin and disobedience). 
The Lord has taught us a great spiritual lesson in this Is- 
raelitish shadow. We may go into the forest, or wilder- 
ness and pluck up a wild grape-vine, transplant it into our 
orchard, cultivate it, water and prune it, yet, when we look 
for fruit, we shall behold "wild grapes." We have neglected 
one needful thing, in transplanting the wild grape in our 
vineyard : we should have changed its nature, from that of 
"a wild grapevine" to that of a tame grapevine, then we 
could have gathered good grapes (Godly obedience). Now, 
this was the trouble with God's Jewish vineyard. Their na- 
ture had not been -changed, therefore, they could not bear 



THE GOSPEL IN SHADOWS 163 

acceptable fruit (Godly obedience). God was not mocked 
nor deceived in the matter, but His absolute justice in deal- 
ing with Israel for her transgressions, was proclaimed and 
vindicated. He says, "And now, O inhabitants of Jerusalem 
and mien of Juda, judge, I pray you, betwixt me and my 
vineyard. What could have been do;ne more to my vineyard 
•that I have not done in it. Wherefore, when I looked that 
it should bring forth grapes, brought it forth wild grap'es ? 
And now go to: I will tell you what I will do to my vine- 
yard: I will take away the hedge thereof, and it shall be 
eaten up; and break down the wall thereof, and it shall be 
trodden down; and I will lay vt waste: It sihall not be pruned. 
nor digg'eid; but there shall come up briers and thorns: I 
will also command the clouds that they rain no more upon 
it." In all this, God's love, protection and special provi- 
dence is proclaimed to temporal Israel, and symbolically, to 
spiritual Israel. His justice is confirmed and the great ne- 
cessity of a spiritual birth before any spiritual obedience 
(good grapes) can be expected. O what a rich shadow of 
the doctrine of human depravity, and the necessity of re- 
deeming grace and sanctifying love, as the only foundation 
of true spiritual obedience. 

Not only God's special providences over Israel, and His 
justice in punishing iher, is proclaimed in this Old Testament 
parable, but His> judgment is defined and typically located in 
the Church, or "house of God/' God dig not dig, prune, 
water and cultivate the heathen nations, in a special manner, 
neither did He judge them in a special manner. They were 
not punished like the Jews were, for the same .class of sins. 
Th'ey were not amenable for the laws God had given the 
Jews, therefore, were not judged and punished like the Jews. 
By virtue oi God's special providences over the Jews, they 
fell under obligation and a new code of laws, attached to 
specific penalties. The Jews were not only a "(typical ,peo- 



164 THE GOSPEL IN SHADOWS 

pie," but the laws and penalties under which they were 
divinely governed were also typical of God's government 
over spiritual Israel, as the Church of Christ. 

The Lord said, as a ipenalty for bringing "wild grapes," He 
would "take away the hedges thereof." Now, let us sym- 
bolize a little. The Lord had magnified His grace to the 
Jews, in creating an environment for them that should 
have been prolific of "grapes" (good works), therefore, His 
justice in demanding tihleim could not be challenged, neither 
could His judgment in punishing them for disobedience be 
questioned. In the whole transaction God was a Just Judge, 
as well as a loving Father. O I can behold spiritual Israel, 
as she is plucked from Satan's dominion iby the almighty 
power of God, in regeneration, and planted in Christ's or- 
ganic Canaan, the Church, ,and digged about, pruned and 
watered by the sweet gospel of peace. She is t'hle spiritual 
"vineyard of the Lord." He ihas "fenced 1 it" by His loving 
protection, "gathered out the stones thereof," by taking out 
of her the "stony 'heart" and giving her "an heart of 'flesh," 
and He has also "made a wine press in her midst, by supply- 
ing her with all the joy for ordinances in her Sanctu- 
ary, and now He has a just right to look for "'grapes." 
and should not be put off with "wild grapes," or sinful 
and disobedience works. In her first resurrection she 
is "translated from nature's darkness into the mar- 
velous light and liberty o'f the Son of God;" given a 
spiritual understanding, sight and hearing and become amen- 
able to a new code of ethics, or law. Before being quick- 
ened into spiritual life, she was "a child of wrath, even as 
others" (Eph. 2-3) and, if sihe had died in that state, would 
-have suffered .the penalty of eternal condemnation, under 
the law of that kingdom, but in passing out of that king- 
dom, into the kingdom of Christ, she escaped 'the former law 
and its penalty, and entered a new kingdom with new laws 



THE GOSPEL IN SHADOWS 165 

and penalties. She, like her Jewish type, is now "hedged 
in," "digged" and watered, by the Holy Spirit, through th'e 
gospel, and Justice demands "grapes" for the Master (per- 
fect obedience.) 

A cold, formal oibedience, though coming from a spiritual 
Jew, is "wild grapes" to tihe Lord, just the same as no 
obedience at all, hence we see 'God's just judgment mani- 
fested in Zion today. The love of money, applause and all 
"the flesh pots of Egypt" has drawn her affections away 
from her Lord, and He is withholding the '"rain," so that, 
in many places there is a spiritual drouth, and the "hedges" 
(God's protection) are taken away. They offer the Lord 
"wild grapes," but they, themselves must eat them. This is 
one 1 inexorable law of the kingdom of Christ : "Whatsoever 
a man soweth, that shall he also reap." The organic king- 
dom of Christ (the 'Church) is a home for spiritual Jews. It 
is a place of "rewards and punishments," a plaice of joys 
and chastisements, "but the Lord of Hosts shall be exalted 
in judgment, and God that is holy shall be sanctified in 
righteousness." 

The Lord elected the best nation of people on earth, re- 
deemed and sanctified them, temporarily speaking, gave 
them -"a land flowing with milk and honey," s'econd to primi- 
tive Eden, "hedged them in" from all their enemies, gave 
Himself as tlheir sure refuge in sickness and trouble and had 
a heart to p'erpetuate these inestimable blessings to them. 
Such rich and glorious blessings could mot be paid with all 
the wealth of earth. The human intellect ican not conjec- 
ture a comparison in temporal wealth. God doesn't need 
temporal wealth. He says, "Every beast of the forest is 
mine, and the cattle upon a thousand hills. I know all the 
fowls of the mountains: and the wild 'beasts of the field 
are 'mine. If il were hungry, I would not tell thee, for tire 
world is mine, and the fullness thereof." Ps. 50-10. It was 



166 THE GOSPEL IN SHADOWS 

not temporal remunerations that induced the Lord to elect 
the Jews to such temporal glories. If that had been His 
object. He would have made His vineyard of the rich nobles 
of earth, instead of the poor Jewish bond-slaves of Egypt. 
what a shadow of eternal, sovereign grace, displayed in 
the election, redemption and sanetifkation of God's spiritual 
vineyard. Too poor to pay a farthing on a billion dollar 
debt, and if they could give in return, all the "gold of Ophir" 
and the "cattle of a thousand hills," God would not consider 
it, for He doesn't need temporal wealth, which must perish. 
He is rich in eternal wealth, which "fades not away," and 
"where moth and rust" cannot corrupt, neither "thieves 
break through and steal.' His rich grace flows from a heart 
of sovereign goodness, and is only prompted by love and 
pity.__While we, as God's spiritual vineyard, are too poor to 
tempt God with temporal riches, yet we are rich in a com- 
modity that satisfies the Lord. Let me impress this great 
truth on the Lord's gospel vineyard: As a rich and accepta- 
ble medium of exchange for all God's eternal and sovereign 
blessings to His spiritual vineyard, David says. 'Offer unto 
God thanksgiving; and pay thy vows unto the Most High." 
In gospel words, offer a thankful heart, and gospel obedi- 
ence. This is all we can do, and it is all our merciful God 
demands. Just so long as we pay in this way. the showers 
of grace will continue to fall upon us, and the "hedges" of 
the Lord protect us. 

"Yes. mercy reigns, and justice too. 
In Ghrist harmoniously they meet; 
He paid to justice all her due. 
And now He fills the mercv-seat." 



THE GOSPEL IN SHADOWS 167 



CHAPTER 23. 

THE TRIUMPHS AND CONFLICTS OF DAVID IN 
GOSPEL SHADOWS. 

For a personal representative of Christian triumphs and 
conflicts David has no earthly peer. No poor trembling 
saint has ever gone so low in tribulations and poverty, that 
David was 'not there to greet him. No honored son or 
daughter of 'God 'ever reached a higher pinnacle of temporal 
fame -nor spiritual triumphs than did David. No earthly 
patriarch, prophet, priest nor king ever excelled him in the 
approbation of a smiling God. In his life he was "poor in 
spirit" and in temporal things. Yet he was rich in God's 
grace and worldly goods. He was honored by both God 
and man. One emin'ent characteristic of David, was his 
loyalty to his God. True patriotism to his country and peo- 
ple dominated this political career, and his loyalty and devo- 
tion to God dominated his religious convictions, and atten- 
tion to Goid's service. There was not a drop of idolatrous 
blood in the make-up of David, neither was ther'e a taint 
of ihypoicri'sy. Notwithstanding his "'accidental sins,'" he 
Wias "a man afiter God's own heart." While he did some 
things which we would blush to do, no doubt we do many 
things that would bring blushes to the face of David, if he 
were here to see and know them. His inspired psalms not 
only place him among the most eminent prophets, but ihave 
rendered him the leader of the devotions of good men, in 
all ages. The hymns of David excel no less in suiblimity and 
tenderness of expression, than in loftiness and purity of re- 
ligious sentiment. In comparison with them the sacred po- 
etry of all other nations sink into mediocrity. They have 
embodied so exquisitely the universal language of religious 



168 THE GOSPEL IN SHADOWS 

emotion that they have entered into the rituals of church 
service under ithe gospel dispensation. His psalms cheered 
the solitude of the desert caves of "engedi," and resounded 
from the voices of the Hebrews as they wound along the 
glens and hills of Judea. They have been the sanctified ve- 
hicles on which the soul of millions have ascended to God 
in prayer. They have purified, softened and exalted the 
hearts of God's people in all civilized parts of the habitable 
globe, and in all conditions in life. Above all, they have 
sounded down succeeding centuries, the theme of free and 
sovereign grace in the salvation of sinners. In shadowy 
sentiment the gospel doctrines of human depravity, electing 
love and redeeming grace are proclaimed in unqualified 
terms in the psalms of David. Every affliction, every per- 
secution, every season of rejoicing and praise, David dedi- 
cated to succeeding generations with a psalm, that has 
found sweet fellowship, and gladdened the hearts of trem- 
bling saints, because they bear the sweet sanction of God. 
David never sinned wilfully in his life. He received a hope 
"on his mother's breast," and I don't believe that God's 
redeemed and sanctified people sin with a whole will or 
heart, for the heart (will) is pure. 

David's conflicts and afflictions taught him the depravity 
of his nature. In this important lesson, Satan is a co- 
worker with God. While Satan is an ''arch 'enemy" to God, 
and his constant purpose is too defeat .God's plans and de- 
stroy His people, yet God overrules and sanctifies (his wicked 
devices to His own glory, and the good of His covenant 
people. It was manifestly so in th'e life of David, and with 
every sanctified vessel of mercy before, or since his day. 
The fiery darts of Satan only dethrones himself in the heart 
of a believer, and erects an altar to God, on which "accept- 
able praises" are offered. Man is an intellectual pigmy, com- 
pared to Satan, but Satan's wisdom and knowledge recede 



THE GOSPEL IN SHADOWS 169 

into nothing, when put in opposition to God. He thought he 
saw in the crucifixion of Jesus his own unmolested and per- 
petual reign on earth, and the eternal subjugation iof Adam's 
posterity to his hellish dominion, but beheld the matchless 
wisdom and power of Almighty God convert his wicked pur- 
pose into the greatest blessing that ever fell on mankind. 
Instead of a never ending dominion over the posterity of 
Adam, he lost (his Satanic kingdom and brought destruction 
on himself. He thought to make a devil out of Peter, when 
he made him "d'eny his Lord" and curse and swear, but God 
was present, to divert his plans, and we behold Peter 
coming out of Satan's temptation a meek, consecrated fol- 
lower of Jesus. It is said that he ever detested that sin- 
ful act. Like David, in the sin that haunted him, Peter 
could say, "my sin is ever before me." He lived a devoted 
and obedient Christian, and when he came to seal his 
faith and works in a martyr death, it is said that he refused 
to be crucified on the Roman cross like Jesus was. He 
felt unworthy to imitate the Lord he had denied in death, 
and requested to be crucifi'ed with his head downward. O 
what a work Satan did for Peter. God is ever present to 
succor His saints from temptations. David said "unless the 
Lord had been my help, my soul itoad almost dwelt in 
silence. When I said, My foot slippeth ; Thy m'ercy, O Lord, 
held me up." James says, "My brethren, count it all joy when 
ye fall into divers temptations ; knowing this, that the try- 
ing of your faith worketh patience." David says, "many are 
the afflictions of the righteous, but the Lord delivereth him 
out of them all. He keepeth all his bones: not one of them 
is broken. Evil shall slay the wicked: and they that hate 
the righteous shall be desolate. The Lord redeemefch the 
soul of His servants: and none of them that trust in Him 
shall be desolate." Ps. 34-19. Paul says, "Our light afflic- 
tion, which is but for a moment, worketh for us a far more 



170 THE GOSPEL IN SHADOWS 

exceeding and eternal weight of glory." The fruits of 
temptations and afflictions in God's little saints are a tried 
and precious faith, and an "eternal weight of glory." Satan 
sows the seed, but Gold and His children reap the harvest. 

What precious thoughts. In our temptations and afflictions, 
let us bear the pain, joyfully looking for the sweet harvest — 
faith and glory. 

Angels, unseen, attend the saints, 
And bear them in their arms, 
To cheer the spirit when it faints, 
And guard their life from harm." 

David's "feet slipped," and he fell under a lurking lust in 
his nature, causing the death of Uriah and taking his beau- 
tiful wife to himself. David has been unduly criticised for 
this sad and sin'ful incident, though he did very wrong. He 
exposed himself to sihame by extreme relations with Uriah's 
wife, and' he did all he could to induce Uriah to come home 
from the war, and cover his potential shame in Israel. There 
were but two courses to pursue: Uriah must come home to 
his wife, or die and let David marry her. David used every 
persuasion to effect the former, and failed, so he ordered 
Uriah "put in front of the battle," and he was killed, with 
thousands of others. The result was, David married Uriah's 
wife and "covered his shame." O what a lesson for God's 
people! We often step aside in some little way, and expose 
Oiurselves to shame in Israel, and instead of confessing our 
wrong, we try to cover it up, like poor David, and make it 
ten times worse. O let us sympathise with David in the af- 
flictions which followed his thoughtless "stepping aside." It 
was first lust, whiah set in motion a train of sad conse- 
quences, then, pride augmented and heaped fuel to the fire 
of lust already kindled. O we all, at our best, harbor in our 
flesh enough lust and pride to do a thousand times worse 



THE GOSPEL IN SHADOWS 171 

than David, and we have nothing but the ever present re- 
straining grace of God, to praise for our standing. The 
apostle Paul fully realized this when he said, "It is iby the 
grace of God that I am what I am." 

Let us get some doctrine from "David's conflicts." David 
became a believer in the doctrine of "total depravity," by 
sad experience, just like all God's dear saints do. After the 
shameful incident we have delated, we hear him saying, "Be- 
hold, I was shapen in iniquity; and in sin did my mother 
conceive me." Ps. 51-5. 

It is also clearly s.hown that the redeeming efficacy of 
Christ's blood "cleanses from all sin," when applied by the 
effectual working of the Holy Spirit. Nathan, the prophet, 
told David that "the Lord also hath put away thy sin; thou 
sihalt not die. Howbeit, because of this deed thou 'hast given 
great occasion <to the enemies of the Lord to blaspheme, and 
the child also that is bom unto thee shall surely di'e." 2 
Sam. 12-12. 

O here we see three inseparable links attached to every 
chain of sin. committed by God's redeemed and sanctified 
sons and daughters — the act, itself, it's penalty and its con- 
sequences. David committed the act. It's penalty was los- 
ing his child, and the consequence was, he gave "great oc- 
casion to the enemies of the Lord to blaspheme." O what a 
practical lesson for God's people of the present day! We 
may do some overt act of disobedience toward God, but we 
should remember that "Judgment has begun at the house of 
God." We must suffer chastisement -for our disobedience. 
This is the "law of grace." Then, we should remember that 
the "enemies oif our Lord" will have occasion to "blaspheme" 
His dear name, on account of our sinful acts. The price 
is too dear for any little saint to pay, for a little sin and 
folly. Let us see the final consequence. O that is what 
concerns us. The prophet told David that "after all he 



172 THE GOSPEL IN SHADOWS 

should not die for his sin." I believe that the prophet 
Nathan ,here meant temporal death, which was the penalty 
f.otr such sins, under the Mosaic law, but w'e find the same 
doctrine taught concerning spiritual Israel, and: eternal 
death. "To wit/' that God was in Christ, reconciling the 
world unto Himself, not imputing their trespasses unto 
them." 2 Cor. 5-19. Paul says, "We are justified from all 
things." Acts 13-39. This is the only doctrine, consistent 
with the atonement of Christ, ilf our Blessed Lord ever 
atoned for my sin, or your sin, He did it on the Cross of 
Calvary, "while we were enemies." (Rom. 5-10). If it were 
atoned for then, I am sure that any sin we might commit 
would not disannul it. I am also sure that God is our 
Keeper to keep us. 'We are kept by the power of God," 
says the .apostle. So it is evident that David did not die 
under the law of Moses, neither d'id' he die under the "law 
of grace," for his sin. Now, let us notice bh'ei penalty, which 
was inflicted under the lav/ of grace. He was chastised. 
His child was taken from him. O what a price he paid for 
his folly. Pie loved his child with all the parental love it 
was possible to have. David was rich in his love and devo- 
tion to his children. His child lay sick several days, and 
David "lamented and prayed" for its recovery constantly. 
He refused to retire or be consoled. He lay on the ground 
and lamented. O how hard the "stripes" did lay upon him! 
On the seventh day, the child died, and the servants of David 
feared to tell him, saying, "How ihe will vex himself, if we 
tell him that t<he child is dead." David saw them whispering, 
and said, "is the child dead?" They said, "he is dead." 
"Then iDavid arose from the earth, and washed and anointed 
himself, and changed his apparel, and came into the 
house of the Lord, and worshipped: then he came ito his own 
house, and when he returned, they set bread before him, and 
he did eat. 2 Sam. 12-19. O what an example of reconcilia- 



THE GOSPEL IN SHADOWS 173 

tion! How unlike many of God's children under the noon- 
day gospel, in fortitude and spiritual courage. David' serv- 
ants and friends were surprised at his seemingly strangle 
conduct, and asked thim why he threw aside his "mourning 
and lamentation/' and assumed a happy demeanor. He said, 
"now 'he is dead, wherefore should I fast. Can I bring him 
back again? I shall go to him, but he snail not return to 
me." I am sure that David manifested a superior faith, 
unequaled by scarcely any since his time. He knew that 
his child had gone to >bask in the eternal smiles of the 
Lord, and his actions gave evidence that he was prepared to 
meet it there. He says. "God will redeem my soul (body) 
from the power of the grave: for He shall receive me. 
Selah." Ps. 49-15. Through afflictions David, like Moses, 
was made to see that "solvation is of the Lord." He says a 
''But the salvation of the righteous is of the Lord': He is 
their strength in the time of trouble." This teaches us that 
there is a salvation wihich belongs to God's regenerated 
people, not in order to save them eternally, but to save 
them in time. O 1 we so much need this salvation in our pil- 
grim journey. Let us get the thought that our time salva- 
tion is of the Lord, and not of our own puny arms. Our 
vision is too' imperfect to see the many-, pitfalls and snares 
Satan lays for our feet, and our arms are too short to 
evade them, if seen. David realized his great need of God's 
constant presence, and gave out the following sweet words 
of reliance and trust : "Nevertheless I asm continually with 
thee: Thou hast h olden me by thy right hand. Thou) 
sihalt guide ime with Thy counsel, and afterward receive me 
to glory. Whom have ll in heaven but Thee? And there-is 
none upon earth that I desire beside Thee. My flesh and 
m}' heart faileth : but God is the strength of my heart, 
and my portion for ever." Ps. 75-23. Tih>e more we investi- 
gate the "conflicts of David." and his devotion, resignation 



174 THE GOSPEL IN SHADOWS 

and triumph through faith in God, the more we regard him 
'a man after God's own heart." We see him a ruddy lad 
herding his father Jesse's sheep in th'e Judean hills, near 
old Bethlehem, and his native land menaced by marauding 
armies .oif the Philistians. It was a time of oppression with 
the Jews, and like their forefathers in Pharaoh's land* 
their cries went up to God for deliverance from their ene- 
mies, and God heard them, and was treasuring up in David 
a sufficient store of valor, patriotism and' wisdom to deliver 
Israel from all her enemies., and to organize a staple govern- 
ment of alliance between all the tribes. The first, and 'most 
important qualification for such a man was the sanctifica- 
tion of his own heart. God purified David's heart, by giving 
his a spiritual birth, when a mere infant, and his occupa- 
tion associated him with God's handiwork in nature. As he 
reclined on his shepherd pallet in the solitary hours of 
night, 'his enlightened eyes and understanding could scan 
the starry heavens, and his soul feast on the revelation of 
God in His manifold handiwork. We hear him saying in the 
19th psalm, "The heavens declare the glory of God; and 
the firmament sheweth His handiwork. Day unto day utter- 
et'h speech, and night unto nigh isheweth knowledge." His 
nightly tuition was establishing his iheart on God, and de- 
fending his flock against the ravages of wild ibeasts, was 
cultivating his superior valor for the future overthrow of Is- 
rael's enemies. He had kill'ed a lion and a bear, in equal 
combat, and delivered a lamb each time. This was culti- 
vating a superior trust in God in delivering himself 
from any foe. While the Philistian giant was arrayed 
in impregnable armor and defying the armies of Israel, 
God was preparing little David to take off his head. O 
what consolation 'belongs to spiritual Israel in h<er con- 
flicts with wicked men and devils! Every malicious giant 
that rises against her, meets a little David and goes 
down in defeat. It is the work o'f God. Spiritual Israel 



THE GOSPEL IN SHADOWS 175 

is assailed' by unregenerate (uncircumcised in heart) 
men, puffed up, self willed, natural giants, armored with 
helmet, sword and shield (man-made doctrines) but God 
has n'ever left Himself without a witness (a little David) 
who is experienced in throwing stones. When Goliath, witfh 
■his spear and armor challenged the armies of Israel, a 
type was presented of an alien sinner, wearing a garb of 
religion, and assailing the true church of iGod with false 
doctrines. All his religion is in his head, and we have cause 
to praise God for the many Davids who decapitate their 
heads (religion). David said, "thou comest to me with a 
sword, and with a spear, and with a shield: but I come to 
the'e in the name of the Lord of hosts, the God of tire armies 
of Israel, whom thou hast defied." 

Kimg Saul was a man of extra stature, being "head and 
shoulders" taller than any of the Jews, but he was afraid 
of the Philistian giant. Israel was sorely distressed. IG'od'is 
spiritual Israel oiften meet giant emissaries of priestcraft, 
who defy the "armies of Israel and Israel's God." David, 
though a "stripling," said, "who is this uncircumcised Philis- 
tian, that he should defy the armies of the living -God?" He 
was no more than a mouse, in the sight of David, though he 
was six cubits and a span high (about 11 feet) and had a 
helmet of brass upon his head, and he was armed with a 
coat of mail, and the weight of the coat was five thousand 
shekels of 'brass, and he had greaves of brass upon his legs, 
and a target of brass between his shoulders. And the 
staff of his >spear was like a weaver's beam ; and his sp'ear's 
head weighed six hundred shekels of iron : and one bearing 
a shield went before him." 1 Sam. 17-5. From a natural or 
ordinary point of view, an object moire terrifying would h'e 
hard to imagine. He was so frightful that when he would 
start toward the armies of Israel, repeating his challenge, 
they would run, and were "sore afraid." The time for Israel's 
deliverance was at hand. It was a time of man's extremity 



176 THE GOSPEL IN SHADOWS 

and God's opportunity." God was not only preparing a 
little David in the hills of Bethlehem, but he was preparing 
a Goliath in the armies of the Philistians. His purpose in 
this is to show us that the glory belongs to the Lord. For 
the same purpose, God raised up "Pharaoh," to oppose 'his 
meek messenger, "Moses." 

Saul persuaded David to put on his armor, if he would go 
out to meet t»he giant, which he essayed to do, but Saul's 
heavy armor only incumbered David. It was too large for 
him, and he threw it off and put on his little shepherd garb, 
saying to Saul, "I have not proved them!" David :had proved 
his God, and He was all the armor David wanted. Man- 
made protections and implements of conquest never deliv- 
ered Israel. They never have delivered spiritual Israel from 
the grasp of Satan, nor his human agents. There is a "God 
in Israel" to fight her battles, and no man is entitled to 
any glory in the victories. David approached the giant with 
nothing but his sling and "five smooth stones" in his "shep- 
herd bag," and said to him, "This day will the Lord deliver 
thee into mine hand; and I will smite thee, and take thine 
head from thee; and I will give the carcasses of the host 
of the Philistines this day unto the fowls of the air, and to 
the wild beasts of the earth, that all the earth may know 
that there is a God in Israel." O what consecration, devo- 
tion and loyalty to God! Such a victory as came to Israel 
that day was replete with glory, and David' could have 
claimed it all. He could have vauntingly said, "All the 
earth shall know that there is a David in Israel," but he 
knew where the glory belonged, and was just as sure it 
would come, before he smote the giant, as he knew it 
after. I have thought that a better gospel shadow of the 
two prevailing systems of religion could not be presented. 
One of these systems come with "sword" and with "spear," 
and with "shiedd," like old Goliath. The other, like little 
David. "I come to thee in the name of the Lord of Hosts, 



THE GOSPEL IN SHADOWS 177 

the God of the armies of Israel, whom thou hast defied." 
One glorifies man, and the other glorifies God. These two 
systems of religion were created shortly after man was 
created on the earth. Cain and Abel were their first repre- 
sentatives. They have been recognized by different names 
but we know none better suited than was given by the 
apostle James. One, he called works, and the other, he 
called grace. These two systems have ever been at war, 
organically, individually, and I might say, in the same indi- 
vidual, for it is nature and grace. The grace system was 
clothed with the flesh of a Lamb, when first created and it 
has worn the same dress ever since. The work system was 
first clothed with the works of man, and it has worn the 
same dress ever since, Ibut the fashion has been changed 
from time to time, to suit the demands of society. Some- 
times it so much resembles a "Lamb's skin," it passes for 
grace, and then the danger to Israel is most eminent. In a 
gospel sense, we have a test that will discover the hoof or 
paw under the skirt. It is a test of doctrine. The beloved 
John says, "Beloved, believe not every spirit (preacher) but 
try the spirits whether they be of God : because many false 
prophets are gone out in the world." He continues by say- 
ing, "they are of the world : therfore speak they of the world, 
and the world heareth them. We are of God : He that 
knoweth God heareth us : he that is not of God heareth not 
us. Hereby know ye the spirit of truth, and the spirit of 
error." 1 John, 4-1, 6. He says in the second epistle, "if 
there come any unto you, and bring not this doctrine, receive 
him not into your house (church), neither bid him God 
speed. For he that biddeth him God speed is partaker of his 
evil deeds." 2 John 10. Now, I am sure that God's holy 
word justifies and warrants the division of the "doctrine" of 
grace into five successive steps, to* wit: Election, Predestina- 
tion, Redemption, Sanctification and Preservation. I believe 
that David was God's chosen and qualified champion of the 



178 THE GOSPEL IN SHADOWS 

grace system, in defeating Goliath, and that the "five smooth 
stones" represented the five cardinal points of doctrine I 
have outlined. The work system of religion is located hi the 
head, hence, David aimed his i:rst "smooth stone" at Go- 
liath's ^ead, and it ki.ii.tl him. The fir-.t of these "stones" is 
election, .ind no unci -cumcised, giant of the work system 
lias ever been ab f * 10 survive its stroke in the head. David 
had four more just as deadly as the first, but had no use 
for tftem in slaying Goliath. Any little David can silence a 
thousand intellectual "work" giants with "Election." If elec- 
tion is the remote cause of salvation (which it is) there is 
no place for works, as all succeeding cause must harmonize 
with and depend on the first. The Son's redeeming grace 
is founded on the Father's electing love, and the sanctifying 
grace of the Holy Spirit is the manifestation of the re- 
demption of the Son. This is the grace system of eternal 
salvation, and it perfectly harmonizes with the revealed 
word of God in the holy scriptures. The fallen race of Adam 
is dead, and I am sure that nothing short of rich, sovereign 
grace will do the dead any good. These intellectual "'work" 
giants have exhausted the d'ingy labyrinths of all dead lan- 
guages, resorted to priestly divinations and twisted the 
sacred scriptures, to make Paul mean something else, when 
he said, "you .hath he (God) quickened (made alive) who 
were dead." Eph. 2-1. A dead man can't work., and this 
nullifies the work system. The system might do, but the 
subject is wrong. The grace system is consistent, because 
it is founded on the profound and sacred truth given utter- 
ance by our Savior : "The flesh profiteth nothing. It is the 
Spirit that quickeneth (giveth life) and, "As thou hast given 
Him power over all flesh, that He should give eternal life 
to as many as Thou hast given Him." "And this is life 
eternal, that they might know Thee the only true God, 
and Jesus Christ, whom thou hast sent." John 17, 2-3. If 
to know iGod is "life eternal/' how are we to "know God," 



THE GOSPEL IN SHADOWS 179 

Our blessed Savior says we know God by revelation, and not 
through "flesh and blood." On interrogating His disciples, 
as to who <f| men said" He was, Peter answered for himself 
and said, "Thou art the Christ, the Son of the living God. 
And J'esus answered and said unto him, blessed art thou, 
Simon Barnjona : for flesih and blood hath not revealed it 
untioi tlhee, but my Father which is in heaven." The system 
of grace links in with the whole Bible. Jesus told Peter 
that his knowledge of God was 'by "revelation" and not by 
,1i; flesh and blood," and in the next verse He says, And I 
say also unto thee, That thou art Peter, and upon this rock 
I will build my church: and the gates of hell shall not pre- 
vail against it." A rock is used in this quotation to indicate 
a foundation, ifn the preceding verse, we are presented 
with a spiritual acquaintance, or introduction, between God 
and man. Goo\ the Father, revealed His Son to Peter, and 
the Son recognized and sanctioned the revelation, or intro- 
duction by saying "thou art Peter." O, what a sweet and 
precious introduction.__The Father introducing the Son to 
poor sinners. I believe that this sovereign, eternal princi- 
ple of salvation, was what the Lord meant, when He said, 
'"upon this rock (doctrine) I will build my churclh. This 
doctrine has ever characterized the true church of God, and 
it is her distinguishing mark today. A doctrine that em- 
ploys a preacher (flesh and blood) to introduce poior lost 
sinners to Christ, in order to give eternal life, exposes a 
"wolf's paw." It is "a wolf in sheep's clothing." Now, I 
would not offend, intentionally, one of God's little children, 
who are just "babes in Christ." Many of them believe that 
the gospel (preaching) is essenti?Jl to eternal life. I said 
thait a "system which employs a preadher to "introduce" 
poor lost sinn'ers to Christ, in order to eternal life, was 
wrong." Now, the scriptures abundantly teach that preach- 
ing — I imean true gospel preaching — "introduces" thosie pre- 
viously made alive, to Christ, revealing tiheir duties to Him. 



180 THE GOSPEL IN SHADOWS 

There is a difference between dead and living sinners. The 
gospel belongs to living sinners. It teaches them, because 
they -have eyes to see, ears to hear, and hearts to understand 
its promises and demands. It belongs to God's organic king- 
dom, but it has nothing to do in the work of His invisible 
kingdom (bringing dead sinners to Christ(. Paul says to the 
Corinthians.. "For the preaching of the cross is to them that 
perish, foolishness: but unto us which are saved, it is the 
power of God." 

■In concluding this chapter, I desire to say that David's 
conflicts and triumphs were the progressive work of his 
sanctification (not sinless perferition). Before his heroic de- 
liverance of Israel, by slaying the "Philistine Giant," h'e had 
lived the life of a recluse, away from the associations of 
public life, with its allurements. His meager allowance 
forbade him indulgences had they b'e©n presented. He was 
immune from the many sins and trespasses which came to 
him in after life, not because he was naturally too good to 
sin for, while his heart had been made pure, his "old nat- 
ture" was the tabernacle of sin, and only wanted an oppor- 
tunity to manifest. O I know God's little Davids experi- 
ence just what he did, before learning the great lesson of 
human depravity. David "vowed that he would walk in the 
statutes of the Lord perfectly, all the days of his life," and 
he thought he would, but, like so many of his type, he began 
to slip and fall. God gave him repentance, and David would 
pray for 'help. The same God that indicted the prayer, 
was always there to answer it. David was a dear child of 
iGod, and must attend the school of experience, with the 
Holy Spirit as teacher. The rules of that school are severe, 
and the punishments sore, yet administered in mercy. As 
an example of devotion and scholarship in that school, I 
hope I may emulate David. I would ask for no better guar- 
antee of my interest in that haven of bliss, than to know 
that I would spend eternity with David. 



THE GOSPEL IN SHADOWS 181 



CHAPTER 24. 

THE TRIUMPHS OF GIDEON IN GOSPEL TERMS 

Gideon and the hosts of Israel could view the Midianites 
and the Amalekites and all the children of the East, as they 
lay along the valley below, like grasshoppers for multitude; 
and their camels were without number, as the sands by the 
seaside for multitude." As they looked dawn on this pan- 
orama of destruction from Mount Gilead, their hearts 
quaked for fear. Dear trembling child of God, this ancient 
conflict between two opposing armies was written for your 
comfort and instruction. The Israelites, stationed on Mount 
Gilead, represent the blood-bought Bride of Christ, or 'Spir- 
itual (Israel, as she looks down on the valley of destruction, 
which she sees covered with her spiritual enemies, like grass- 
hoppers for multitude, all arrayed in battle against her. The 
battle is on and one of the opposing parties must triumph. 
It was so with this ancient battle, and every turn it took, 
from inception to victory, was of the Lord. It was one 
of the most supernatural and complete victories recorded, 
and it has its antitype in the church, under the gospel dis- 
pensation. It was the Lord's battle, and all the glory was 
due His matchless name. There was a very respectable army 
under Gidean, and had they all partook in the battle, no 
doubt they would have claimed the victory in their own 
name and right, but God was due the praise, and He must 
have it. It is true in our spiritual conflicts, dear ones. We 
are proine to look for the cause of our victories over Satan's 
forces, in ourselves, and not in God. "The Lord said unto 
Gideon, the people that are with thee are too many for me 
to give the Midianites into their hands, lest Israel vaunt 



182 THE GOSPEL IN SHADOWS 

themselves against me, saying mine own hand hath saved 
me." Judges, 7:2. 

"When Gideon armed his numerous host. 
The Lord soon made his numbers less, 
And said, ILest Israel vainly boast, 
My arm procured me this success." 

"Thus will He bring our spirits down, 
And draw our ebbing comforts low, 
That saved by grace, but not our own. 
We may not claim the praise we owe." 

Too many people are like old Gideon might have been, 
had not the Lord shown him better. They claim the praise 
they owe to God, if spiritual sons and daughters of Abra 
ham, but a few lessons in the school of affliction shifts the 
praise to where it rightly belongs. The only thing God 
wants of his weak children in victories gained, is praises, 
and He will have that much. Poor old David was reduced, 
like the Israelites under Gideon, and made to fear and plead 
for God's help, but God did it, and got praise out of it. He 
said, "Remove thy stroke away from me : I am consumed 
by the blow of thine hand. When thou with rebukes dost 
correct man for iniquity, thou makest his beauty to con- 
sume away like a moth. Surely every man is vanity. Selah. 
Hear my prayer, O Lord, and give ear unto my cry; hold not 
thy peace at my tears. For I am a stranger with thee, 
and a sojourner, as all my fathers were. O spare me, that 
I may recover strength, before I go hence, and be no more." 
Ps. 39/19. God was getting a victory for David, but "great is 
the mystery of Godliness." '"God works in a mysterious 
way, His wonders to perform." He plants His footsteps on 
the sea. and rides upon the storm." He creates the foaming 



THE GOSPEL IN SHADOWS 183 

billows which swamp our tottering hopes, and as he stilled 
the tempest on "rough Gallilee," He speaks peace to our 
troubled souls, just at the right time. Poor old David said, 
in relating his experience. "He brought me up also, out of a 
Horrible pit, out of the miry clay, and set my feet upon a 
rock, and established my goings. And He hath put a new 
song in my mouth, even praises unto our God." All the 
Lord had for David to do was to sing the praises He had 
put in his mouth. O, that is a sweet experience, and it was 
pointed out by the (Lord's work in delivering Israel, and sub- 
duing the Midanites. II want you to note two special, and 
prominent facts in this battle of the Lord's for the good of 
temporal Israel. The Lord told Gideon that He had already 
delivered the host of Midian into his hands. This was a 
prominent fact in all the Lord's battle for Israel. The battle 
was fought, and the victory won, before the Jews were act- 
ually engaged. This is a sweet truth when applied to God's 
trembling people spiritually. Their victories have been won, 
and we are to just fight them out. The apostle said, "Breth- 
ren, work out your own salvation with fear and trembling, 
for it is God that worketh in you both to will and to do 
of His good pleasure." The great battle of our eternal salva- 
tion was fought out on Calvary's rugged brow, before we 
came on the scene of action, but the battle must be fought 
in us as well as for us. The Blessed Savior does a work for 
us, and in us, and by us. The great work for His people was 
the work of redemption. He trode this "wine-press" alone. 
The work He does in us is a work of sanctification. This 
finds its true type in bringing David down 'to the pit, and 
he thought he was going to die, and then raising him up 
and putting praises into his mouth. He does this flesh kill- 
ing work for all His people. Sanctification is a flesh subdu- 
ing and a God praising work. God made this plain in "di- 
minishing" the army of Israel to only three hundred men, 



184 THE GOSPEL IN SHADOWS 

and arming them with a trumpet and a pitcher, and routing 
the numerous host of Midian. The work He does by us 

was typified by the arms of Israel, which were a trumpet and 
a pitcher, with a torch in it, for each soldier. They were 
to "break the pitcher" and let the ''light shine." This pre- 
sents to my mind, the death of the blessed Jesus. His 
flesh was broken and rent, and though that "rent veil," 
which was His flesh, the light of eternal glory shines into 
the hearts of His people. The pitchers carried by Gideon's 
little host represented our fleshly tabernacles. They must 
be broken, and, dear saints, I am sure you have experienced 
the breaking, when every fleshly prop was made to give way, 
and the effulgent rays of God's Spiritual light shined into 
your corrupt tabernacle. 0, what a falling down and break- 
ing up ! There was heaped up in every corner of your dwell- 
ing, corrupt refuse that you had never seen before. The 
heavenly light of santifying grace revealed to your bewil- 
dered vision too much, and you began to get rid of it, by 
throwing 'it out. O il remember the work of digging up, 
and throwing out. The deeper I went the worse it got. O 
this is the case with poor sinners, when they see their true 
condition! It takes a spiritual cleansing to remove the filth 
of our vile nature. This blessed work of sanctification is 
only begun, in regeneration. We are to keep breaking our 
"pitchers," and let our "lights shine, that others seeing our 
good works may glorify our Father, which is in heaven," 
This the work God does by us. It is first for us, second 
in us, and then by us. 

The sweet truths presented to us in Gideon's victory have 
no end. I have only mentioned a few. Let us get the great 
truth, that our victory has already been won, and our con- 
flicts here are but the fighting them out in us, and enab- 
ling us to shout praise to the true victor, who is Blessed 
Jesus. Through His victory we are appointed to an eternal 



THE GOSPEL IN SHADOWS 185 

home beyond the skies, and here, we are just having our 
heart strings tuned to sing eternal praises to the "Lamlb that 
was slain" for us. Those of our friends who have gone on, 
and are enjoying freedom from care, are more happy than 
we, who are here for a while, but they are not any more 
secure, for we are "kept by the power of God, ready to be 
revealed." 

One more sweet thought is presented in this Old Testa- 
ment Gospel and in connection with Gideon's engagement 
with the Midiamites. The Lord reduced the number of the 
Israelites, so they would not take the praise they owed to 
Him, in the victory. He assured Gideon that the victory had 
already been appointed and determined, by sending him 
down to the camps of the enemy and hearing one of them 
corroborate God's word by a dream, and its interpretation. 
The Lord had also, instructed Gideon to get on all sides of 
the enemy, and at a stated time cry, "The sword of the Lord 
and of Gideon," and simultaneous with the "breaking of the 
pitcher," they were to blow the trumpet. This was God's 
battle. The dearest thought to me is, the turning of the 
enemy to kill each other, lit is' said that the ''three hundred 
blew the trumpets, and the 'Lord set every man's sword 
against his fellow, even throughout all the host." This, dear 
friends, gives us the manner in which God overcame the en- 
emy of Israel. Now, I am sure that the elect family of God 
was typified by Gideons army, and that our spiritual enemies 
were typified Iby the Midianites and Ithe Amalakites which 
arrayed themselves against God's people Israel. Now to 
mention the mysterious works of God, which led up to the 
overthrow of the enemy, the immediate cause of their de- 
feat was God turning each one's "sword against his fellow." 
The same God that frustrated that temporal enemy of Is- 
rael, in their mischievous ends, now uses the same tactics in 
frustrating the aims of Satan, to destroy Spiritual Israel. 



186 THE GOSPEL IX SHADOWS 

He turns his malicious darts on himself, and thus thwarts 
his designs. Satan has never aimed a missel of destruction 
at a child of God, that did not miss its mark and turn back 
to destroy the sender. Satan thought he would gain a 
great victory when he crucified the Lord of Glory, but in 
that notable event he brought death on himself, and eman- 
cipated the countless millions of God's people, who had 
been held in his seductive grasp. God is too pure to origi- 
nate sin, neither does He predestinate sin, further than to 
order satan's sinful thrusts at His dear children to their 
good and His glory. 

This is just what He did in the battle under consideration. 
He ordered the swords of the enemy against themselves, 
which delivered Israel, and He reduced the number of Is- 
rael, so that He got all the Praise. After this wonderful 
battle and victor}-, the children of Israel, who had not been 
in the fight, desired that Gideon and his sons rule over 
them, but Faithful Gideon had been taught the proper les- 
sen, and he said. "I will not rule over you, neither shall my 
son rule over you; the Lord shall rule over you. O, this is 
a good lesson for us. Give the glory to God. He just takes 
satan's deathly compound, and makes of it healthy medicine 
for the souls of His afflicted people. Satan gets them to 
take his poison, sometimes, but the Lord changes the nature 
of it, and it only acts as a gentle purge, to eliminate the 
carnal refuse from the system. Poor old Job took large 
doses, and it brought forth praises and blessings, instead 
of death. Poor old Peter was made to deny his Lord, and it 
made an humble -disciple of him. It is said that he was nailed 
to the cross, but he begged his executioner to nail him on the 
cross with his head down, not wishing to die just like the 
blessed Jesus he had denied. O. what repentance ! All sa- 
tan's darts do three things, when directed toward God's 
people. They are turned back and lodge in the flesh, which 



THE GOSPEL IN SHADOWS 187 

subdues carnal lusts. They refine the gold, by separating 
the dross, and they finally glorify God. It was satan's 
strokes which made Paul cry out, "O, wretched man that I 
am. Who shall deliver me from the body of this death!" 
God said, "My grace is sufficient for thee." Satan originates 
sin, and the Lord kills it with grace, freelv given to His 
believing children. 

"How happy and favored was he 
JWho could on thy bosom repose ! 
iMight this favor be granted to me, 
I'd smile at the rage of my foes." 



188 THE GOSPEL IN SHADOWS 



CHAPTER 25. 
THE LORD'S SUPPER AS A SACRAMENT. 

Our investigation of this sweet Sacrament will be brief, 
as we have noticed many important features bearing on this 
subject, in past chapters. I understand a sacrament is 
to speak one thing to the eye, and another to the under- 
standing. I also understand that a sacrament is a memorial 
of past, and the anticipation of future blessings. It is so in 
baptism. 

Sacraments were instituted in the organic kingdom of 
Christ for His redeemed and sanctified children "to keep in 
remembrance of Him tall he come." Luke 22-19. We often 
have a near and dear friend or relative who is going away 
on a long journey. Our hearts bleed at the thought of 
his vacant chair at the table and his place around the fire- 
side. He shares in our sorrow for his parting, and he goes 
into his trunks and finds some suitable memento, and pre- 
sents it to us in sadness, saying, "keep this in remembrance 
of me till I come." O there is no price to compare to that 
memento. It may be a likeness of our dear friend, as he 
faced death to save us in the time of an impending danger. 
I can imagine the care we would take of that prized me- 
mento. We would argue the question as to where it should 
be hung. Would it be proper to hang it in the sitting room, 
or in the dining room? I believe that we would suspend 
it on the wall in the dining room, where all could look on 
it as we partook of the evening repast and talk of his valor, 
love and faithfulness. This is a faint picture of the Sacra- 
ment of the Lord's Supper. This sin-cursed earth has never 
been graced with a scene more sublime, nor a shadow more 
replete with gospel truth, since the one that gave it birth 



THE GOSPEL IN SHADOWS 189 

on rugged Calvary, than to witness a band of God's little 
children around the "communion table." Like the picture 
I have drawn, they can look through the emblematic "bread 
and wine," by faith as they eat and drink, and see their 
Eternal Friend suspended on the Roman cross. They can 
hear Him say, by an ear of faith, "Do this, in remembrance 
of me till I come." O the sadness of the parting, but what 
will the return be? He is "coming back" to translate them 
from a scene so sadly mixed, to one of ultimate bliss, un- 
mixed with sadness, pain or death. 

"I long, dearest Lord, in Thy beauties to shine, 
No more as an exile in sorrow to pine; 
And in Thy dear image arise from the tomb, 
With glorified millions to praise Thee at home. 
Home, home, sweet, sweet home." 

Yes, in this symbolic act of devotional obedience we com- 
memorate the past and show our anticipations of the future, 
In every dispensation of time, God has been praised and 
worshipped and supplicated i:n different modes and customs. 
Before the Flood it was an altar and sacrificial service. The 
same continued down through the Patriarchal age, to Moses. 
Moses instituted the Ceremonial Law Service, which lasted 
to the Gospel Dispensation, under which we now reside. The 
law dispensation was founded on one redemptive act, which 
became an immense code of ceremonial and Civil Govern- 
ment, as well as a system of worship. The death of the 
"paschal lamb," and the disposition God made of it was 
a vivid shadow or type of the death of the Son of God," a 
Lamb slain, from the foundation of the world." That lamb 
redeemed Israel from the bondage of Egypt, by its blood, 
and its flesh sustained them on their journey. In memory 
of this gracious work of deliverance from Egypt, the Jews 
established in Israel, the "Passover supper," which was eaten 



190 THE GOSPEL IN SHADOWS 

once each year. This Jewish Sacrament was replete with 
"gospel shadows." It was "eaten with unleavened bread," 

which portrayed the sinless body of Christ, "the Bread of 
God, which came down from heaven." They took "wine" 
in the Passover Supper, typifying the shed blood of Christ, 
the redemptive price for spiritual Israel. They eat with the 
unleavened bread and the flesh of the lamb, "bitter herbs." 
The "bitter herbs" typifies the afflictions of God's people, 
as they journey through this wilderness of sin, to bright Ca- 
naan above. It is both sweet and bitter — The more the 
bitter the more the sweet; the rougher the road, the brighter 
the light. If all the bitter were taken out, the sweet would 
become bitter. What a shadow of afflictions? We some- 
times cry with the poet : 

"I sigh from this body to be free, 
Which hinders my joy and communion with Thee: 
Though now my temptations like billows may foam, 
All, all will be peace when I'm with Thee at home. 
Home, home, sweet, sweet home." 

The intervention of Divine Providence was manifested in 
the observance of this typical communion (The Passover). 
There was but one place allowed for its observance, and 
that was at Jerusalem. This has a sweet "gospel shadow." 
There is but "one place," under the gospel dispensation for 
God's people to partake of the Lord's supper, and that is in 
His Church, behind the walls of a gospel baptism. We can't 
take this supper at our homes. It meant something for the 
temporal Jews to leave their homes and herds, in the re- 
mote corners of (Palestine, exposed to the rapacious plun- 
der of their enemies who surrounded them, but God had 
toid them to observe this "Passover supper," and they 
obeyed, regardless of threatening consequences. The conse- 



THE GOSPEL IN SHADOWS 191 

quence was, God took care of their possessions, and not a 
Philistian molested their homes, while they were away on 
the Lord's business. This was a miraculous intervention of 
Providence in their behalf, and teaches spiritual Israel the 
important lesson of implicit trust when in humble obedience 
to God's commandments. O when we are commanded to go 
to the house of God, to serve and worship Him, let us not 
worry about the enemy, let him be in the guise of poverty, 
sickness or a feeling sence of our unworthiness. God will 
see about the consequences. Nothing was ever lent unto 
the 'Lord, that was not paid back in full measure and run- 
ning over. 

The "Passover Supper" was of supreme import in the af- 
fections and duties of temporal Israel. Joseph and Mary, 
the mo'ther of Jesus, were on their way to Jerusalem, to 
engage in this solemn service, when the Savior was born. 
We have witnessed national celebrations, when the people 
turned out enmass, and the place of meeting, as well as 
the highways leading to it, were thronged with people ; but 
I dare say that this Jewish celebration would out-strip any 
modern gathering, in splendor and magnitude. As "the 
cloud of fire" hovered over the "wilderness sanctuary," so 
the coming King of Israel, could be seen by an eye of faith, 
hovering over this immense throng, as they congregated 
around Jerusalem to celebrate the Passover. Every avail- 
able means of entertainment was strained to accommodate 
the people. Even little Bethlehem, six miles out from Jeru- 
salem was overwhelmed with passengers to Jerusalem. It 
was there that the object of their celebration was literally 
born. He was in their midst, but only a few knew it and 
worshipped Him. Each year of His precious life He jour- 
neyed back to Jerusalem to eat the "Passover Supper." He 
came to "fulfill" the ceremonial law. He not only fulfilled 
the ceremonial law by doing away with it but He fulfilled, 



192 THE GOSPEL IN SHADOWS 

and kept the moral law for His spiritual Israel. He did 
not do away with the "Moral law," as some think, but He 
kept it, and His keeping it was imputed to His bride. In 
this He was her substitute. He was her substitute both in 
righteousness and in death. ' A double substitute. This is 
the significance of the two sweet shadow emblems in the 
Lord's Supper, of which we desire to notice. 

It was on this annual occasion of the "Passover," that the 
Lord's supper was instituted. The "Passover supper" of the 
Jews was to last till the Paschal Lamb, Jesus, was slain, and 
not to cease when He was borne into the world. This was to 
be the last "Passover Supper." The Great Ante-Typical 
Sacrifice was about to be offered, which ended and fulfilled 
every Jewish Ceremonj'-, pointing to Him, as the redemption 
of spiritual Israel. The long Ceremonial night, with its 
shadows, was giving way to the rising "Son of Righteous- 
ness." The moon with her pale light, which was the law, was 
going down to rise no more, and the sweet light of gospel 
day, with its effulgent rays of heavenly knowledge is now 
dawning on spiritual Israel. God has been manifested in 
shadows. He is now being manifested in the flesh, and the 
sweet story of eternal salvation by sovereign grace, given 
to the world through the gospel. The two emblems (bread 
and wine) used in the Lord's Supper signify His two-fold 
substitution for the bride. He was delivered (died) for our 
offenses, and raised again for our justification." Rom. 4-25. 
'We have life because of his death, and we are permitted to 
sustain our life on His resurrected body. O these are the 
silent words of the communion, as we eat the "bread" and 
drink the "wine." This is fraught with great significance to 
those who feel a need of Jesus, but to those who are able 
to take care of themselves, it has no symbolic meaning. 
They can not gospelly and truly "observe the Lord's body," 
in the communion. 



THE GOSPEL IN SHADOWS 193 

Let us try to grasp the sweet meaning of a "substitute." 
It is said that Napoleon sent out his recruiting officers to 
get men for his army, and it was the law, that a man was al- 
lowed to employ a "substitute," and the substitute was reg- 
istered in the name and person of the one who employed 
him. He went by his name, the record showed him to meas- 
ure up in height and weight; he was the exact counterpart 
of his employer, in every particular. It happened that a 
"substitute" was killed in a certain engagement, and subse- 
quently the recruiting officer was sent out again, and came 
to the man who had employed a substitute, and whose sub- 
stitute had been killed. He had enlisted for the full time of 
the army, and according to the laws of substitution, the 
man was exempt from service in that war, until it ended, 
because his substitute had died in his place. He was his 
substitute in life and in death. The officer insisted on taking 
the man, but he replied, "I am dead, sir." The officer says, 
"Oh, no, you are not dead; you are talking to me. You 
can't be dead." The man says look at your "enlisting roll," 
of a certain date, and see if I am not there, and oin exa ni- 
nation his name was found, age weight, color of hair, eyes— 
every identification was there, and could not be disputed by 
the officer. The man told the officer to look over the list 
of dead on a certain date, and see if he was not among the 
dead. On a further examination, the man was found to be 
dead. The officer was nonplused. He says, well, you must 
be dead. He submitted the question to the great Napoleon, 
and was told to let the man go, for he was legally dead. 
I can see in this narrative a likeness to our substitute, Jesus. 
O He was< our exact counterpart in every demand the law 
made on us. He enlisted in the uneven conflict that began 
to rage between His people and Satan in the Garden of Eden. 
He represented them. He was their substitute. His dear 
name was set opposite every one of them. When He died, 
they all died. O it is sweet to point to Him, when the re 



194 THE GOSPEL IN SHADOWS 

cruiting officer approaches, and says, that we are subject 
to the law. He has given us an account of His enlistment, 
service and death, and we have this record to verify our re- 
lease from eternal death, and it is witnessed by the Holy 
Spirit within us. 

"'When from the dust of death I rise, 
To take my mansion in the skies, 
E'en then shall this be all my plea, 
Jesus hath lived and died for me." 



THE GOSPEL IN SHADOWS 195 



CHAPTER 26. 

WHY TWO EMBLEMS IN THE COMMUNION. 

The question, why do we use two emblems in the Lord's 
Supper might be reasonably as ; ked. ,1 am sure that our 
blessed Lord did not say a superfluous word, neither did He 
sanction a superfluous act. Every word and act of His life 
among men, were full of meaning. He selected bread and 
wine, as the most suitable emblems of His earthly mission 
and its accomplishment. While the word "bread," signifies 
a "loaf," it also means food in general. ,In Hebrew, the word 
is barah, and means, to "eat or feed." In its broad sense, 
it means, support of life in general. (Webster). I lay the 
premise that the Lords' supper emblematically proclaims a 
finished work of redemption and sanctification and it fur- 
ther proclaims to the world, the happy beneficiaries of that 
work. The act of participating in the Sacrament of the 
Lord's Supper is a "spiritual exercise by speritual-born peo- 
ple. The doctrine of the Catholics, that eternal life is 
conveyed through the Eucharist (Lord's Supper) is a heresy. 
No natural or physical exercise can bring a spiritual result. 
The Lord's table was set in His Kingdom, or Church, and 
the way to that table is through gospel baptism, and inone 
but believers can be truly baptized, Jesus says, "He that be- 
lieveth hath everlasting life," hence, it follows that eternal 
life is the premise or foundation for all Christian exercises. 
A doctrine that don't measure up to this premise is a 
"heresy*' and should not be tolerated in the Church of Jesus 
Christ. A sacrament is an outward expression of an inward 
grace. (iWebster.) It is so in baptism and it is true in the 
Lord's Supper. 'In that spiritual exercise God's regenerated 
children extol the sweet doctrine of their redemption through 



196 THE GOSPEL IN SHADOWS 

the blood of Jesus, and their sanctification through His 
risen body. (Rom. 4-25) I speak of sanctification as the 
Spiritual grace of giving life, and the daily sustaining of that 
life. Jesus said. '1 came that 3-e might have life, and that 
3-e might have it more abundantly." We have eternal life 
through His sbed blood. His bride, in the uttermost parts 
of the earth, who never had the joy of lisping the sweet 
name of Jesus, has eternal life, but the "more abundant 
life" comes through the gospel, by virtue of His risen body. 
The gospel reveals, not only Jesus "The Lamb slain" but 
Jesus a risen, glorified Great High Priest, to feed, instruct 
and edify spiritual Israel. He is a two-fold Saviour, and we 
are the children of God by a two-fold process. We are His 
children by birth and adoption. Both Godly works. He did 
not secure the adoption and leave the birth to human contin- 
gencies. Those who drink the wine and eat the bread in 
the communion must believe the doctrine of sovereign grace 
in regeneration, as well as in redemption, to me consistent. 
Sanctification of the Spirit is a progressive work of grace. 
It calls the dead to life, and preserves and sustains that life. 
Christ is "The Bread" of that life. It is by eating Him by 
faith, through the gospel, that we grow up "unto the meas- 
ure of the stature of the fulness of Christ." There could not 
be a more fitting emblem for this rich provision of grace, 
than "bread." If the first work of sanctification (giving life) 
had eliminated every vestage of sin from our mortal frames, 
we would have no need for "bread" as we journey through 
this wilderness of sin. but every little saint of God knows 
by sad experience that we have "daily needs" for "bread." 
Christ emphasized that fact in the prayer He taught His 
disciples to pray. "Give us this day, our daily bread." O we 
must have sustaining grace ('Bread), each day. This was 
shadowed in bold type, by the "daily manna," which fed the 
Jews, as they journeyed through the wilderness. They were 
to gather each day just enough for the day's need. If they 



THE GOSPEL IN SHADOWS 197 

gathered too much, and tried to keep it for the "morrow," it 
always spoiled. There was no use of storing it, for God has 
no bounds, in wealth, for His chosen people. The Christian 
life is a warfare. Regenerated and justified saints are called 
"soldiers" in the conflict. Jesus is our Captain, and we are 
to look to the Captain of our salvation for both food and 
clothing. He is our "risen Bread," and we need Him daily. 
The sweet and inspired poet, John Newton, said: 

" 'Twas daily bread, and would not keep, 
But must be still renewed ; 
Faith should not want a hoard or heap, 
But trust the Lord for food. 

The truth by which the soul if fed 

Must thus be had afresh; 
For notions resting in the head 

Will only feed the flesh. 

However true, «they have no life 

Or unction to impart ; 
They breed the worms of pride and strife, 

But can not cheer the heart." 

Our daily sins call for daily portions of grace. Christ was 
exalted (risen from the dead) to "grant repentance to Israel, 
and forgiveness of sins." Act. 5-31. This "Bread" belongs 
alone, to Israel. It was always found on the dew. So it is 
now. Christ can only be found on the ibe-dewing and the 
anointing work of the Holy Spirit in the new birth. As 
the dews freshly distils, the "Bread" is freshly found. Growth 
in our Christian life depends on the daily renewings of the 
Holy Spirit and the partakings of Christ. In this we see 
the progressive work of sanctification. In His crucifixion 



198 THE GOSPEL IN SHADOWS 

it was one loaf "broken for many." "His bod}' was broken 
We speak of this feature emblematically, as we "break the 
bread," in the communion. 

They Sang a Song and Went Out. 

O the deep significance of this sad scene ! The last cere- 
monial act of the law had just been engaged in. That was 
the "Passover Supper," and Jesus was the Central figure in 
that final event. As they eat. He said, "I have heartily de- 
sired to eat this passover with you before I suffer: For 'I 
say unto you, 1 will not any more eat thereof, until it be 
fulfilled in the kingdom of God." Luke 22:15. He fully 
realized that the shadow had reached the substance, and the 
end of all types had focused on that sacred and sublime hour, 
and found the precious object, which now cast its shadow 
behind. The comforting event, which had, in prospect, glad- 
dened the hearts of temporal Israel for hundreds of years, 
was now at an end, but our precious Redeemer remembered 
poor spiritual Israel, in that sad, eventful hour, and gave 
her a Sacrament just as full of comfort. O she has inever 
been without a "Comforter." both in shadow and in sub- 
stance. In the Lord's Supper she has a three-fold comfort 
The partaking of the emblems, shadow both back and for- 
ward to eternal riches of Grace : Our affections are cen- 
tered on Jesus, the source of all comfort to Zion and the 
Holy Spirit witnesses that we are the personal beneficiaries 
of the eternal benefits of redeeming and sanctifying grace. 

"Lord, how divine Thy comforts are! 
How heavenly is the place 
Where Jesus spreads the sacred feast 
Of His redeeming grace." 

The great triumphal fact at that moment was that the 
law had expired. It had received its last ritual of earthly 



THE GOSPEL IN SHADOWS 199 

homage, aud the devouring clutches of just wrath had taken 
hold of its Obedient Victim, in the person of our Lord and 
Saviour. O what an appropriate time and place to sing a 
"requiem" to an expiring foe. "They sang a song and walked 
out." Satan had lost a redeemed host. That song was a 
"death knell" to all his ill-gotten glory. By sanctifying 
grace he must die a lingering death. 



200 THE GOSPEL IN SHADOWS 

CHAPTER 27. 

THE SABBATH GOSPELLY CONSIDERED 

The keeping of the Sabbath was enjoined in the Deca- 
logue or Ten Commandments. These Commandments were 
not the ceremonial law of Moses, which Christ fulfilled and 
put away. (He answered the strict demands of the Deca- 
logue in His righteous life, thereby working out a perfect 
righteousness for 'His bride, but that did not abrogate nor 
annul her obligations to keep them. The sentence which 
t'hundered' forth from Mount Sinai, "Thou shalt not steal." 
comes from the gospel with the same Divine authority. It 
is so in keeping the Sabbath. It was appointed in Eden 
and established at Sinai aind when the Son of God appeared 
as the ''Lord of the Sabbath." He upheld and vindicated its 
authority, insisted on its observance in spirit and truth, and 
was always seen in synagogue or temple on the holy day. 
When our blessed Savior was resurrected from the dead, a 
change was made of the day on which the Sabbath was held, 
but there was no alteration made as to its obligations. Its 
transference from the seventh to the first day of the week 
signified a change of dispensation, from the law of Moses 
to the gospel dispensation, and that all types had been ful- 
filled in Him (Christ) and it commemorafed His resurrection 
from the dead, which secured the victory of the Church over 
all her foes, by virtue of which the gospel rest (Sabbath) is 
proclaimed and established. The law was "magnified" and 
made honorable by Christ, but not abrogated. Just so the 
Sabbath was elevated and exalted by being transformed into 
the "Lord's day," on which the Church should celebrate the 
weekly sabbath of rest. This is made evident from Paul's 
language: "On the first day of the week, when the disciples 
(Church) came together to break bread." Acts 20:7. O how 



THE GOSPEL IN SHADOWS 201 

many individuals and churches reject the Lord that bought 
them, by failing to keep this precious command. There are 
fifty-two "Sabbaths" (Lord's day) in the year, and many con- 
gregations of God's little children keep just twelve of them, 
according to the command. Israel's prosperity in t^mpora 1 
things depended largely or. "keeping the Sabbath." When 
they neglected its observance they incurred God's great dis- 
pleasure, and began to decay, as a covenant people. O 
what a lesson for spiritual Israel! I believe that our beloved 
Zion is languishing in many places, because of her failure to 
observe the Sabbath of the Lord. In the sense of its au- 
thority and use, it is a sacrament. It refers -back to God's 
.rest after the six days of creation, to our gospel day of rest 
and to the eternal rest that awaits the redeemed saints of 
God. The Sabbath is not to be kept only as a day of rest, 
but it should be a holy day of rest, tit is not merely a 
rest period of time. If that were the case, it would have 
been in the night. The night for passive rest, but the 
day for active service. The Sabbath was appointed for a day 
of active devotional service, and when God's children think 
they are keeping it, by simply resting, they are mistaken. 
God has given us mainy typical lessons as to how His people 
should observe His Sabbath. Dear saints, if you would 
know just how God's pleasure is best served in His gospel 
Church, take note of His dealings with His Jewish Church. 
One is the type of the other, in both doctrine and practice 
in symbolic terms. If we want a law shadow of spiritual 
duties regarding the Sabbath of the Lord, let us go to Num. 
28-9: "And on the sabbath day two lambs of the first year 
without spot, and two tenth deals of flour for a meat offer- 
ing, mingled with oil, and the drink offering thereof: This 
is the burnt offering of every sabbath, besides the continual 
•burnt offering, and his drink offering." As we have already 
shown, the burning "sin offering" never ceased to sanctify 
rthe Jewish altar by sending tup to God a continual smoke* 



202 THE GOSPEL IN SHADOWS 

ladened with the symbolic sweetness of the blood of His 
darling Son. This "continual burnt offering" pointed Chirst, 
whose personal sacrifice did not cease when He died on rug- 
ged Calvary, but it is a "Continual sacrifice" for His spiritual 
Jews, and is ever burning on the altar of His spiritual sanc- 
tuary. This sweet and precious altar is erected in the hearts 
of His saints, and it is their precious privilege to offer on it 
the offering of thanksgiving, at any time, or place, regard- 
less of persecution, poverty or tribulations. O what a dear 
sacrifice. It is this heaven bought treasure that we are 
to commemorate in observing the Sabbath of the ILord. The 
final installment of that sweet purchase loving Jesus paid 
when He burst the bars of death, and arose, triumphant from 
the tomb, and ascended to heaven, there to appear contin- 
ually before the Father, an acceptable sacrifice for spiritual 
Jews. He is their "Living Bread," therefore, Paul taught the 
disciples (Churches) to come together the first day of the 
week (the Sabbath) and break bread. (Commemorate the 
resurrection of the Lord). O 'I am sure that the dear Lord 
is not pleased with His saints idling around forty of His Gospel 
Sabbatihs each year. They not only loiter in passive innocence, 
but they often associate with the daughters of "Ashdod," of 
"Ammon," and of "Moab," (worldly sects) so that when they 
come together, they speak half "Ashdod and half Jew." Their 
language is prostituted, and God dishonored. O dear saints, 
when we slight our dear Lord's Sabbath, we commit spirit- 
ual whoredom with forbidden wordly afflictions. These is 
no excuse for it, in a civilized, and gospelized country. Some 
may say that it is not convenient to sanctify the Sabbath 
with religious devotions, because of the scarcity of under- 
shepherds (pastors). Here is a prominent cause of the bleed- 
ing condition of Zion in many places today. God has not 
planted a church, and left it lacking an Appolos" (preacher) 
"to water it." The trouble with many churches, they, fail to 
recognize the "^gifts." when presented by the Holy Spirit, 



THE GOSPEL IN SHADOWS 203 

preferring some eminent "Saul," who is "head and shoulders 
taller than all his brethren." Though a "gift" may seem 
small, God is able to sanctify his labors, like He did little 
David's in felling the Giants of unbelief, and honoring 
Jesu's and His blessed cause. 

The same blessed Christ that spoke the world into exist- 
ence, and worked six days in creation, and rested on the 
seventh, is the same loving, tender hearted Jesus which 
worked out an eternal salvation among the Judean hills of 
earth, and when it was finished He kissed the brow of 
Mount Moriah and ascended high to rest. In that sweet 
work. He made sure the spiritual rest of his bride in re- 
generation, and her eternal glorification at the resurrection. 
In keeping the first day of the week we commemorate our 
symbolic passage out of the bondage of Egypt into the rest 
of the desert. We enter into "His rest" in our spiritual birth, 
hence this day is a memorial or sacrament to be observed 
in honor of Christ. 

^Welcome, sweet day of rest 

That saw the Lord arise: 
Welcome to this reviving breast. 

And these rejoicing eyes. 
The King himself comes near, 

And feasts His saints today 
Here we may sit, and see Him here, 

And love, and praise, and pray. 
One day amid the place 

Where my dear Lord has been, 
Is sweeter than ten thousand days 

Of pleasurable sin. 
My willing soul would stay 

In such a frame as this, 
Till caused to rise and soar away 
To everlasting bliss." 



204 THE GOSPEL IN SHADOWS 

. . CHAPTER 28. _ . . 

THE ARK OF THE DELUGE IN SHADOWS 

The doctrines of grace tower like mountain peaks through 
all the gospel Shadows of the Old Testament Scriptures, and 
the spirit-enlightened eye -can trace the sovereignty of Jeho- 
va, flowing out through His divine holiness, purity, wisdom, 
goodness and power, and so eminently establishing the doc- 
trinal sentiments of Election, Redemption, Sanctification, 
Preservation and Glorification, all by the unmerited and 
sovereign grace of God. In the salvation of Noah from 
temporal death the Deluge, and the separation of Able from 
Cain, we have a scriptural view of God's election, first of 
an individuals, secondly, a family and in case of the Jews, 
the choice of a Nation, all from the sons and daughters of 
Adam, standing equally guilty of eternal polution and alien- 
ation from God. 

The record of the Antediluvian Flood, fhe building of the 
Ark and the salvation of Noah and his family alone, from all 
the numerous posterity of Adam, would be of little worth or 
interest to us, had this solemn record no other than a mere 
historical import. I am sure that the Bible record of those 
ancient facts are full of gospel shadows, and the Apostle 
Paul says, "For whatsoever things were written aforetime 
were written for our learning, that we through patience and 
comfort of the Scriptures might have hope." Rom. 15-4. Our 
eternal happiness don't depend on our flickering hopes, but 
our present joys do, and it is my prayer that we may find 
rich food for our hopes in this rich Shadow of the eternal 
substance, and that our feeble knees may be strengthened, 
our consolations increased and our drooping eyes raised to 
view our risen Ark, resting on the celestial pinacle of eternal 
Mt. Ararat. 



THE GOSPEL IN SHADOWS 205 

Noah was a "Preacher of righteousness," and preached to a 
world of heathens for "one hundred and twenty years" 
without converting a single one of them. This was a poor 
record for "preacher salvation," but I am persuaded it is a 
fair average, of preaching to "hearts of stone," that are un- 
touched by the divine operation of God's Holy Spirit, in 
opening a way to the "deaf ears and blinded eyes" of alien 
sinners. I am sure that God had another use for Noah's 
preaching, for 'He says, "Sso shall my word be that goeth 
forth out of My Mouth: it shall not return unto me void, 
but it shall accomplish that Which I please, and it shall 
prosper in the thing whereto I sent it." Isa. 55-11. 

Noah was preaching just what the Lord had bidden him 
to preach, hence, we are sure his preaching "prospered in 
the thing whereto God intended it." It is so with all God's 
called ministers, and it is folly to divert God's purpose in 
gospel preaching. If it could have given life, as many teach, 
the Antediluvians would have been saved, and the multitude 
who heard blessed Jesus preach the warning of an eternal 
destruction would have believed, repented and beheld their 
eternal justification in Him. No, dear reader, life comes 
from a different source, and life must precede preaching to 
make preaching effective. None believed Noah, but they 
ridiculed him as an "old crank," and his words were as "a 
tinkling cymbal" or "a sounding brass" to them. In a figu- 
rative sense, it "was singing psalms to a dead horse," or, as 
Paul says, "unto the Greeks (heathens) it is foolishness." 
God was not responsible for their depravity and "hardness 
of heart," therefore, He could honor His supreme grace in 
warning them by Noah's preaching, and He could thus honor 
His everlasting justice in their destruction. The gospel has a 
three-fold virtue. It honors God's grace, it honors His jus- 
tice, and it comforts and instructs His redeemed and sanc- 
tified children. 



206 THE GOSPEL IN SHADOWS 

The days of Noah's preaching drew to a close, as the Ark 
neared completion, and all nature took on a strange and 
fearful aspect. Dark and muttering clouds began to traverse 
the hitherto cloudless heavens and the sun hid his face 
from the tragic scene of a world-death. The water Noah 
had been preaching about, began to fall from heaven and 
the teeming multitude of God's creatures two by two, male 
and female, began to come from the East, from the West, 
from the South and from the North, marching with orderly 
tread being guided by the invisible 'hand of God, right into 
the Ark. Last, and the most portentious to the justly doomed 
multitude, Righteous Noah and his family entered the Ark 
and God closed the doors forever against a wicked and gain- 
saying world. As I contemplate the mixed multitude of 
God's innocent creatures, gathering to the Ark from all 
quarters of the Globe, I can see in shadowy light the re- 
deemed host of Christ, gathered from among the wise and 
the simple of earth, both males and females, and from the 
exalted and civilized Nations of earth down to the heathen 
Isles of the Sea. John saw in prophetic vision the same mul- 
titude, gathering to the Eternal Ark, and they came from the 
high, and the lowly walks of life. Every condition and 
place was represented in that glorified throng, regardless 
of any earthly opposition. He said, "After this I behold, and 
lo, a great multitude, which no man could number, of all na- 
tions and kindreds, and people, and tongues, stood before 
the throne, and before the Lamb, clothed with white robes, 
and palms in their hands." Rev. 7-9. 

This gospel shadow was presented to Peter, when he was 
meditating on the "uncleanness" of the heathen. "All man- 
ner of fourfooted beasts of the earth, and wild beasts, and 
creeping things, and fowls of the air" were let down to him 
from heaven, "and a voice came to him, Rise, Peter. Kill, 
and eat." In this figurative 'sheet" were the fallen sons and 
daughters of Adam, from all quarters of earth. The simple 



THE GOSPEL IN SHADOWS 207 

(creeping things) and the wise and cultured (fowls of the 
air) of earth were presented to Peter and the assurance 
from God that these were "cleansened," even before Peter 
was commanded to preach to them. O what a symbolic 
vindication of the eternal salvation of sinners, independent 
of human aids. Peter's preaching was not to "cleanse" peo- 
ple, but to comfort and instruct them. The Lord had al- 
ready "cleansed" the very characters Peter was to preach to. 
Like the shadow, they were already in the Ark (Christ.) 

We follow the Ark o>n its tempestuous voyage of salvation 
for forty days, when the "dove" was sent out to "see if the 
waters were abated from off the face of the ground." In 
this event we reflect with interest on a point in our expe- 
rience of grace, when we were already unconsciously in the 
typical Ark, (Christ) sending out our feeble petitions for 
some indication of the abatement of the troubled waters of 
condemnation. O how ma»ny times, like Noah's dove, they 
returned unto us void and empty and we continued to rock 
in the restless deep, without an objective hope. How sweet 
to know that Jesus is directing and keeping us to the last 
petition. 

The "dove" goes out, as we feel, the last time, and we look 
for its return, "empty," as usual, but joyful sight ! ,We see it 
aproachimg with "an olive leaf plucked off," which is an em- 
blem of peace. Our prayers have reached the verdant shores 
of sweet deliverance. They have found favor with an of- 
fended God and the sweet emblem of peace is borne to our 
tempest-tossed souls. The last prayer of the mourning soul, 
like Noah's "dove" bears a sweet justification by faith, which 
alone is the sinner's peace with God. Rom. 51-. 

"At anchor laid, remote from home, 
Toiling I cry, Sweet Spirit, come 
Celestial breeze, no longer stay, 
But swell my sails and speed my way." 



208 THE GOSPEL IN SHADOWS 

Peter refers to Noah's salvation from the Flood, using it 
to explain the true gospel doctrine of '"Baptism." Among 
all the precious doctrines of Christ and His Apostles, none 
have gone so deep in martyr blood as the true doctrine of 
baptism. The Catholics taught that baptism in water 
(sprinkling) was essential to eternal salvation, and that in- 
fants were Scriptural subjects. All anti-Catholics or Pro- 
testants, denied this doctrine, and refused to baptise their 
children, hence, martyr blood flowed for centuries over 
baptism. The "'Old Mother of harlots" has many protestant 
daughters now, who teach that baptism in water is essential 
to eternal salvation. They modify the subjects, and leave 
the infants out. (poor infants.) I believe that the 'Bible 
teaches eternal salvation before baptism, and that water 
is only a "figure*' or shadow of salvation, initiating the 
saved one into the organic 'kingdom or Church of Christ, 
where it enjoys a legal right to gospel service and all its 
consequent spiritual blessings. 

Peter says, "When once the long suffering of God waited 
in the days of Noah, while the ark was preparing, wherein, 
few, that is, eight souls were saved by water. The like 
figure whereunto even baptism doth also now save us, (not 
the putting away of the filth of the flesh, but the answer of 
a good conscience toward) God." 1 Pet. 3 21. Peter says in 
substance, that if Noah and his family were eternally saved 
by "water," then the Catholics are right, but if'water bap- 
tism is only a "figure" and saves in the sense of Noah's sal- 
vation, then we must look for t>he '"Substance," or the true 
purpose of water baptism in the "shadow" under considera- 
tion, tin other words, what "water" (The Flood) did for 
Noah and his family, baptism (immersion in water) does for 
us. It is evident that Noah's salvation was only temporal, 
for he had to meet death and judgment after it. It only 
saved him from a temporal calamity. The same applies to 



THE GOSPEL IN SHADOWS 209 

Christian baptism in water. It effects no vital change, as to 
the nature and affections of the subject, font it does ef- 
fect a temporal or timely salvation from the snares, delu- 
sions and blasphemies of the world, (Deluge of wickedness) 
translating us into the "cleansed earth" (gospel kingdom) 
where the knowledge of Jesus abounds, and aM the sweet 
promises are applied by faith through the gospel to the 
quickened understanding. This is a great salvation to God's 
faltering saints and it finds its analogy in Noah's salvation. 
"It is a like figure." "Water" translated Noah over from 
the old poluted earth, into the new "cleansed earth." Water 
baptism does the same figurative act for believing saints. 
It translates them from the world into the Church. Noah 
was a "preacher of righteousness" before going into the "wa- 
ter," hence a saint, indicating that believers are the only 
proper subjects of baptism. He was in the Ark before the 
"water" even began to fall, clearly indicating, to be true 
to the figure, that we must be "IN Christ" before baptism. 
Some contend that Noah's -obedience saved him, by going 
into the ark. (Obedience in baptism.) In this "they saw off 
the limb they are sitting on," so to speak, for this would im- 
ply that they must "get into Christ" hefore baptism, (the 
very doctrine they deny) for, as said, Noah went into the 
ark before any water was about it. iPeter further says that 
baptism (in water) don't "put away the filth of the flesh." 
In this he shows that all the Adamic contaminations which 
belongs to man as he enters the water in baptism comes out 
with him. This is further indicated by the "figurative bap- 
tism" of 'Noah, for he went into the ark with his evil na- 
ture and about the first thing he did after coming out was 
to "get drunk" and manifest ilt. We have seen this in modern 
times, to the shame of those who claim "baptismal regenera- 
tion." 
We have another shadow on this line, showing clearly that 



210 THE GOSPEL IN SHADOWS 

baptism only translates from one state to that of another, 
without producing any vital, or spiritual change in the sub- 
ject. The Jews were "baptised unto Moses in the Sea and 
in the cloud." Cor. 10-3. Paul says, "they passed through 
the Sea and under the cloud," indicating immersion as the 
proper mode, but What did it do for the Jews? It trans- 
lated the Jews from under the laws of King Pharaoh "unto" 
the laws of Moses. They were Jews before their baptism 
and nothing but Jew after it. Their baptism, like Noah's 
also saved them from a temporal calamity, (destruction by 
Pharoah's army) therefore, it was timely in its results, 
and not eternal. Their "idolatry" and "cursings" after their 
baptism would indicate that there was no vital, or spiritual 
change effected in their lives. We also, note that showers of 
"manna" fell in the "wilderness," indicating the sweet gospel 
food found in the Church of Christ. This literal food did 
not fall back in Egypt, so the Jews were saved to that 
blessing by their baptism. Baptism in water saves from 
"timely calamities" 'and it saves to "timely blessings." It 
is a great factor in our "time salvation," but has nothing to 
do in our eternal salvation. 'We can't dwell further on this 
interesting and important subject. As I have discussed the 
subject of baptism in another Chapter at length, I will now 
pass on to more entransing shadows of the present sub- 
ject. 

As the favored contents of the ark stepped down and out 
on drv ground and bathed in the balmy sunlight of a "new 
earth," Noah erected an altar to God and with burnt offer- 
ings renewed his devotions to the God of his salvation; God 
establishing His covenant with Noah, as head of the renewed 
earth; which covenant was a shadow of the "Covenant of 
Grace," it being unconditional and an act of sovereign grace. 
As a token of His perpetual covenant with Noah," God set 
His "bow in the clouds" as a witness. This rich shadow" of 



THE GOSPEL IN SHADOWS 211 

perpetual grace to the new earth, speaks richer symbolic 
blessings to pilgrim saints. The "rain-bow" is a triune white 
liight from the sun until it reaches the .misty atmosphere 
of the caith, when it takes on seven beauteous colors, all 
formed 1 into an exquisitive arch of Bow. O what a vivid type 
of Christ, as He appears to Covenant heirs as their "Bow of 
promise." He sprang from heaven, one white ray of Divine 
light, but when He came into contact with the sinful at- 
mosphere of this earth. He manifested for poor sinners the 
&even attributes of Cod, shining out in all the Kingly Splen- 
dor of love, power and wisdom to "save to the uttermost." 
O what a Bow of harmony and hope| The storms may rock 
our pinny barques and the lightning flashes of God's wrath 
threaten us, yet we can look into the dark clouds by an 
eye of faith and behold our "Bow of promise," which wit- 
nesses to us that "the second death hath no more power 
over us," and when done with this unfriendly world our 
Hope will turn to glad fruition, and our flickering faith to 
effulgent vision. 

"Ye everlasting doors, fly wide, 

Make ready to receive My bride; 

Ye trumps of heaven, proclaims abroad. 

Here comes the purchase of My blood." 

The Ark rested on "Mt. Ararat." The snow capped moun- 
tains of that portion of the earth are silent witnesses to 
numerous searching parties who each year probe and dig for 
the ancient ark in the perpetual snows. They present to my 
mind the numerous sects of worldly professors, who vainly 
search for Christ, the Eternal Ark, through "human agen- 
cies." The angel said, fear not ye: for I know that ye seek 
Jesus, which was crucified. He is not here: for He is risen." 
Yes, Noah's ark was a type of loving Jesus. It was the 



212 THE GOSPEL IN SHADOWS 

shadow; He is the Substance. He is found by faith and not 
by works. iLet me ever seek the "Risen Ark" which is now 
resting above "earthly Ararat." O may I rest there, eter- 
nally, above t'he surging billows of time. 

"By faith I see the land 

The port of endles rest; 

My soul thy sails expand. 

And fly to Jesus' breast; 

Ah may I reaich t'he 'heavenly shore 

(Where winds and waves distress no more." 



THE GOSPEL IN SHADOWS 213 



CHAPTER 29. 

THE TYPICAL BIRTH OF THE BRIEVE— IN BLOOD AND 
WATER. 

But one of the soldiers with a spear pierced His side, and 
forthwith came there out blood and water. John 19-34. 

I am sure that if I could present this gospel shadow in 
all its sweetness and fullness, my reader would be well paid 
for the purchase of this little book; yes a thousand worlds 
like this would be a meagre price for such a spiritual gem. 
Go with me through the "land of shadows," back to primitive 
Eden and view the "First Adam" as he lay in a passive, un- 
conscious sleep. We see in majestic form, the Omnipotent 
Father with the same plastic hand that created him, rift 
his side and take from it a woman, which He presented to 
Adam as his bride. We are sure this was a literal fact, but 
it conveys a typical fact of higher heights and deeper depts 
to glory-bound saints. "And the Lord God caused a deep 
sleep to fall upon Adam and he slept." Gen. 2-21. We see 
in this passive, helpless and unconscious condition of Adam, 
the sovereign work of God, manifested in presenting him 
a bride and companion. Adam was powerless to aid his 
Maker, neither could he hinder him in the severeigin grace 
Adam stood as the great natural federal-head of his nu- 
merous posterity. His acts, as the representativeof human- 
ity in the aggregate, effected itih wail or wo of each one 
in this world and in that which is to come, in the absence 
of a Mediator and Savior. In this magnificent event was 
wielded the destiny of the world. Adam was the typical 
representative of mankind, asleep in the death of sin. It is 
Adam in this death-state of sin from which 'God the Father, 
is taking a "bride" for His Son. Adam (humanity) is uncon- 



214 THE GOSPEL IN SHADOWS 

scious and passively unable to help or to hinder the Lord 
in taking out of him a spiritual bride for Christ, His only 
Son. The Bible is profuse with evidence that Adam is "dead 
in trespasses and sins," (asleep) but it is as silent as the 
grave, when it comes to proof that he has been partially 
awakened so that he ca.n hinder or help ! God in the salvation 
of the "bride." If he can move one little finger in this grand 
work, it is evidence that he is not dead. If he is not dead 
he must be alive. If the alien sinner is alive to any extent 
of acting in a spiritual sense, he has salvation and don't need 
Jesus, Who said, "The dead s'hall hear the voice of the Son 
of God, and they that hear shall live." Life is given the 
"bride" in regeneration or the spiritual birth. In this she 
don't "know as she is known." No, dear saints, her loving 
Husband knows her, as she journeys through this "thorny 
maze," even though an alien to grace, just as well as when 
she tips the shores of "eternal Canaan." His unseen arm 
supports her through the darkness and over the rough places 
of the "wilderness journey" of life, and will support her in 
death and .raise her up in a glorious resurrection, regardless 
of her knowledge of Him, and then, she will know Him, as 
He knows her now. "We shall know as we are known." 

"If we err in human blindness. 
And forget that we are dust, 
If we miss the law of kindness, 
[When we struggle to be just, 
Snowy wings of peace shall cover 
All the pains that cloud's our way, 
When the weary watch is over, 
And the mists have cleared away, 
We shall know as we are known, 
Never more to walk alone, 
In the dawning of the morning, 
When the mists have cleared away." 



THE GOSPEL IN SHADOWS 215 

In view of this sovereign preparation for the "bride" let 
us behold the "Second Adam" (Jesus) asleep in death," sus- 
pended between the earth and heaven." The spear of the 
Roman soldier "rifting" His precious side, and His typical 
"bride" coming forth, in "water and blood." We see her not 
only dead in the "first Adam," but contaminated and po- 
luted with sin, both inwardly and outwardly. She has now 
been purchased but she must be reclaimed. In the "first 
Adam" she is "a child of wrath, even as others." In the 
"Second Adam" she must be a "child of grace," and quick- 
ened into spiritual life. "You lhath He quickened, who were 
dead.' Eph. 2-1. There is no way from the "first Adam" 
into the "Second Adam," except to "be born again." There 
is a "great gulf" between the two "Adams" that no man 
can cross and over which no man-made bridge can span. It 
is a birth transition from the natural to the spiritual. The 
Lord told Nicodemus, "ye must be born again" to see the 
Kingdom of God. 

John must have been the only disciple to see the typical 
"water and blood" flow in profusion from His side, for he is 
the only one to record the fact. He says, "He came by (with) 
water and blood." These are the two typical elements of the 
spiritual birth of the bride, hence, she came from His side in 
the typical elements of her birth. In Him her 'regeneration 
and renewing of the Holy iChrist" resided, and typically 
poured out for her in "water and blood" on the Cross. Her 
two-fold sin was recognized by all the Ceremonial sacrifices 
for sin. One goat was slain for the indwelling sin of Israel 
and one "escaped" to the wilderness, typically bearing away 
the "trespasses" of Israel. Accordingly, there is in 'Christ 
Jesus, a "double cleansing" for his bride, to be applied by 
God, the Holy Spirit in her spiritual birth. Her spiritual 
birth is possible in no other way, hence, she was typically 
born, or came from His precious side in "water and blood." 



216 THE GOSPEL IN SHADOWS 

The "blood" was her typical life and the "water" her typi- 
cal "cleansing." It is the office work of the Holy Spirit to 
apply both in "due time." The blood "regenerates" her and 
the water "sanctifies" her. (When she is regenerated and 
sanctified, she is "horn again." This two-fold work of re- 
demption is presented to us in the two sacraments of "bap- 
tism" and the "Lord's Supper." Baptism is the outward sign 
of our inward cleansing, or regeneration by the Holy Spirit, 
and the lLord's supper is an outward sign of our "justification 
by faith." (Rom. 5-1). And our hope in the efficacy of His 
atonement applied to us, personally, in its life-giving and 
cleansing power. By the "water" our souls are washed and 
purified for heaven and the region of the saimts in light, 
and our affections transferred to Christ. By the "Wood" the 
Divine law is honored. By the blood, the curse of the law 
being satisfied, the purifying Spirit is obtained for the inter- 
nal ablution (washing) of our natures. Paul clearly recog- 
nizes the efficient operation of the "water" and the "blood" 
in regeneration: (birth of the bride.) "Let us draw near 
with a true heart in full assurance of faith, having our hearts 
sprinkled from an evil conscience, and our bodies washed 
with pure water." Heb. 10-22. The "sprinkled blood" covers 
up the law of condemnation and wrath (blots it out) and 
through the sanctifying work of the Holy Spirit in changing 
the affections and enlightening the understanding, the "body" 
is washed (cleansed in affection and service.) 

"He loved the Church (bride) and gave Himself for it, that 
He might sanctify and cleanse it with the washing of water 
by the word; that He might present it to Himself a glorious 
'Church. Eph. 5-25. As we see the bride come from the side 
of Jesus, her eternal Husband, in typical "water and blood," 
we see the work of the Triune God in her eternal salvation. 
The Father gave her to the Son, in Whom was treasured 
all that was necessary for her salvation, and we know 



THE GOSPEL IN SHADOWS 217 

that the "water and blood" which flowed from the Son's 
side was her typical sufficiency. The work of the Holy Spirit 
is to "call her from .nature's darkness" and apply the "wash- 
ing" and "renewing' elements to her soul and life. 

'tt>ear, dying Lamb, thy precious blood 
Shall never lose its power 
Till all the ransomed church of God 
Be saved, to sin no more." 

The poet presents a "ransomed church." She has appeared 
before the Father as a "ransomed church," and just so long 
as Christ has appeared as "a Lamb slain," and that was "from 
the foundation of the world." The efficacy of that "foun- 
tain" has flowed, one-half toward the former sea," and half 
toward the hinder sea." Zech. 14-8. It included the bride 
as she came on this earth and passed on to her reward, from 
Righteous Able, down to the actual pouring out of the 
"Cleansing fountain" on Calvary (hinder sea), and it includes 
you and I, with all the blood-washed throng from calvary to 
the "sounding of the last trump" and "time shall be no more." 
She has been uniting to her Husband in spiritual matrimony 
(regeneration) all through time, but now we see her sit down 
with Him in the "marriage supper of the Lamb." I believe it 
will be an eternal "marriage supper" of gospel refreshments 
and glad hallelujahs. 

The poet presents another significant fact. He says "till 
ALL the ransomed church is saved. Yes, he may well em- 
phasize "ALL," for God, the Holy Spirit is able to make 
regeneration and sanctification co-extensive with redemp- 
tion. It is all the work of God and Eve was taken from 
Adam in her entirety, while Adam slept. Dear saints, can 
you conceive of the Head in heaven and a mutilated body 
following? Can you conceive of the Husband gone on be- 



218 THE GOSPEL IN SHADOWS 

fore and a dismembered bride following? This would be 
the inevitable condition of arminianism, or of a system of 
salvation which recognizes human agencies, or is subject in 
the least, to human contingencies. Eve was presented to 
Adam without a single defect. It will be so with her spirit- 
ual anti-type, the bride of Christ. She will be just as per- 
fect in the resurrection, as she was in the purposes of Je- 
ovah, before time was let out of eternity. This is the glo- 
rious doctrine of salvation by the sovereign grace of God. 



CHAPTER 30. 
GOSPEL IN MATRIMONY SPIRITUALLY NOTICED 

For this cause shall a man leave father and mother, and 
shall cleave to his wife: and they twain shall be one flesh. 
Matt. 19-5. 

The Catholics and some of their protestant offspring claim 
for matrimony a place among the Divine Sacraments in the 
Church of Jesus Christ. -While the common signification of 
the holy rite would debar it from such an exalted position, 
I am sure it is highly figurative, and full of "Gospel Shad- 
ows." A Sacrament in the C nurcn is an outward sign of an 
inward grace. In this respect, I can see a distinction be- 
tween a Sacrament and an Ordinance even in the church. 
Properly speaking, I can see only two Sacraments instituted 
in the Church, to-wit : The "Lord's Supper" and "Baptism." 
These Divine Ordinances both represent inward graces. They 
show forth to the world a vital union to Christ through the 
sovereign work of God the Holy Spirit. In silent, though 
highly figurative language, Baptism tells of a legal union in 
Christ by His death, burial and resurrection, and our experi- 
mental death to a sin, and a resurrection to spiritual life in 
regeneration, or new birth, thus effecting a personal and 
vital union with our federal head, the "Second Adam." In 
the same solemn, though silent words, the "Lord's Supper" 
gives an outward manifestation to our sweet hope in a glo- 
rious resurrection and our daily supplies of comforting and 
preserving grace through our pilgrim journey, through the 
"shed blood" of Jesus, and His "bro'ken body." These Di- 
vine ordinances are purely sacramental, and belong exclu- 
sively to the Church. 



220 THE GOSPEL IN SHADOWS 

My remarks thus far might call in question my views re- 
garding "washing of the saint's feet," in connection with 
partaking of the Lord's Supper. Briefly, I will say that I re- 
gard this an "ordinance" of our Lord, and set within the 
pales of the Church with equal sanction and authority as 
Baptism and the Lord's Supper. I don't regard "washing the 
saint's feet" a Sacrament, strictly speaking, but it is an 
"Ordinance" in the Church, instituted by the blessed Savior, 
belonging to obedient saints, and not to the world in com- 
mon, nor to the Jews in particular. The scriptures disclose 
three divinely authorizedl ordinances in the Church, which 
belong to the regenerated posterity of the "Second Adam," 
as just enumerated. Matrimony is an ordinance of iDivine 
authority belonging to the universal posterity of the "First 
Adam." As above stated, Church Ordinances are silent fig- 
ures or shadows of inward spiritual graces, and as such were 
authorized and instituted by C ni "i st - Matrimony is often 
used in the Bible to represent the mystical union between 
Christ and the Church, of which is a beautiful figure, yet 
it was instituted for an entirely, different purpose. Matri- 
mony is an institution of God for the sole purpose of hon- 
orable and sanctified procreation and perpetuity of mankind 
on earth till the "fulness of time, that every member of the 
spiritual bride is fully made up and united to her Husband 
in spiritual matrimony, or the new birth. 

Matrimony was instituted in the time of man's innocency, 
signifying to us the sinless and mystical union of Jesus 
and His spiritual bride in regeneration, thus making her in- 
nocent. Blessed Jesus adorned, sanctioned and beautified 
the holy bands of wedlodk with His presence at "Cana of 
Gallilee" and sealed His holy aprobation of the rite with 
His first miracle; that of "turning water into wine." St. 
Paul commended matrimony as "honorable among all men." 
Literal matrimony is the only safeguard to public morality, 



THE GOSPEL IN SHADOWS 221 

our civil peace and social falicity. It gives to one man, one 
woman and vice-versa to one woman, one man, and this ex- 
clusive rig*ht is sanctioned both by morality and by law. And 1 

they twain shall be one flesh." "So ought men to love their 
wives as their own bodies; he that loveth his wife loveth 
himself, For no man ever yet hated his own flesh, but nou- 
risheth it and cherisheth it, even as the Lord the Church." 
Precept and illustration can go no higher than this; and 
nothing evidently is wanting either of direction of authority 
to raise the state of marriage into the highest, most en- 
dearing, and sanctified relation in which two human beings 
can stand to each other. However man has degraded and 
abused the holy ties of matrimony by disregarding its sanc- 
tified purpose and its vows, yet the divine institution re- 
mains as pure and unsulied as when it came from the morn- 
ing of time, placing in the lap of Adam's numerous posterity 
every blessing with which it was first laden and still de- 
manding of man its primitive rights of recognition. The God 
that gave it to mankind must be honored by its every de- 
mamd beinjg fully met. Its obligations are as irrevocable and 
stern as the precepts of the Decalogue, or the unchanging 
laws of nature, and the violator must account to God for 
his or her "unpaid nuptial vows." "God is not mocked, for 
whatsoever a man soweth, that shall he also reap." 

Lei us now notice the necessary qualifications and the 
obligations of matrimony and make the spiritual application. 
The first and foremost qualification is conjugal love between 
husband and wife. This should flow in its mutual fullness 
and without hindrance, overcoming every former tie of con- 
sanquinity or friendship. "For this cause shall a man leave 
father and mother, and shall cleave to his wife : and they 
twain shall be one flesh." {Text.) Paul says, "So ought men 
to love their wives as their own bodies." He makes this 
qualification even more vindictive by asserting: "Husbands, 



222 THE GOSPEL IN SHADOWS 

love your wives, even as Christ also loved the Church, and 
gave himself for it." 

Man )has rendered many ungodly excuses for matrimony, 
and solemnized his unwarranted excuses by legal cere- 
mony, constituting himself and some female, "man and wife," 
according to law. Such marriages are effected for "con- 
venience," "honor" or worldly gain, and they are not sanc- 
tified by conjugal love, therefore, the "'Ceremony" that made 
them husband and wife had no moral nor scriptural sanc- 
tion. Just as well baptise and alien sinner, expecting the 
form and ceremony to make a "Child of God." There is 
ladking in either case the all-important factor of sincere 
love. 

The ceremony which ties the "canubial-knot" must neces- 
sarily spring from conjugal love, in order to bear divine 
sanction. The husband is to affirm that he "will love her, 
comfort her, honor and keep her, in sickness and in health ; 
and, forsaking all others, keep himself unto her." In this 
scriptural affirmation we find love at the bottom of all the 
endearing obligations from husband to wife. 

The wife affirms that she "will obey her husband, love, 
honor, and keep him, in sickness and in health; and, for- 
saking all others; keep herself only unto him." The matri- 
monial ceremony has no legal form that we 'know of^ but 
the one we give is commonly used, especially, when admin- 
istered by church authority. We believe that it is in keeping 
with God's word, and articulates the literal relations that 
should exist between man and wife, and also, symbolizes the 
mystical relations and obligations existing between Christ 
and His elect bride. In enumerating the conjugal relations 
between man and wife, Paul says to the Ephesians, "This is 
a great mystery: but I speak concerning Christ and the 
church." _Eph. 5-32. It is this sweet and mysterious rela- 
tion we desire to notice, taking the analogy of literal matri- 



THE GOSPEL IN SHADOWS 223 

mony for a premise. The "Ceremony" I repeat, is often re- 
pugnant to the feminine dignity of many would-be wives, 
because it obligates the wife to "obey" her husband and to 
"honor" him above all others. This is a mark of infidelity 
on the part of any woman. It shows a lack of loyalty to 
God and of confidence in her husband. The husband first 
spreads at her feet his royal robe of love, casting upon it 
his manly store of "comfort," "Protection," "Honor" and 
conjugal chastity. She, being "the weaker vessel," not in- 
tellectually, nor in dignity, but in physical endurance, is 
called on to combine her store of obedience, love and chas- 
tity. This makes a scriptural bundle, wrapped and tied so 
that "no man can put it asunder." It "makes of twain, one 
flesh." Our saintly and typical mother in Israel, even Sarah, 
did not feel her princely dignity wounded by calling her hus- 
band "lord." So far as physical obedience is concerned, it is 
to be mutual between husband and wife. Paul says, "Sub- 
mitting yourselves one to another in the fear of God." The 
same God that ordained literal matrimony created the mys- 
tical relations between Christ and the Church, and uses the 
one to explain the other. Christ left the shining Courts of 
Glory, laying aside His royal robe of honor and coming to 
a world of sorrow, "took on Himself the form of a servant," 
and suffering the agonies of death, He sealed His eternal 
love in letters of blood for His elect bride. Who can doubt 
such love and affection, or, as a little member of that blood- 
bought and glory-bound bride, who can feel their "feminine 
dignity" offended by being called on to "serve" such a Hus- 
band? As a member of that favored bride who can cease 
to honor her Husband and to love Him? In view of His 
wounded dignity to redeem, sanctify and glorify her, how 
careful she should be to "keep herself unto Him until death." 
O what sacred and sublime obligations now appear! The 
bride of Christ is to exercise an unadulterated "chastity" 
toward her Husband. She is to flee "spiritual fornication" 



224 THE GOSPEL IK SHADOWS 

with the doctrines of men. I am sure that this is a dis- 
tinguishing mark of the true gospel church. The doctrine 
of sovereign grace in the salvation of sinners, honors Christ 
as the Husband of the bride. If she should advocate the 
help of man in this sovereign work, she would be thus far a 
fornicatress. Her "Chastity is thus far given to another be- 
side her Husband, and she has entered spiritual wisdom 
with the institution of men. There is no end to the manr 
sweet gospel shadows portrayed in the solemn rite of matri- 
mony, and reaching their spiritual substance in the mysti- 
cal bonds of Christ and His spiritual bride. 

Before we close this chapter we desire to glean a few gos- 
pel sweets from its spiritual shadows. Earthly matrimony 
was instituted in an earthly paradise, but its spiritual rela- 
tions point to a gospel paradise, just as real and latent of as 
many gospel sweets. Since the coming of Christ and the 
setting up of His organic kingdom under the "gospel reign 
of grace" we have the manifest bride and Husband pre- 
sented to our view as one "Gospel family." consisting of 
Christ, the Husband, and the Church, the bride. With this 
entransing view of the spiritual family of God, we can ap- 
ply the endearing relations between man and wife with 
comfort and instruction in spiritual things. 

White the church is the bride of Christ, there is a sense 
in which she is the mother of the children of God. The or- 
ganic or visible Church of God is a gospel family, so far 
as its individual members are concerned, but in its organic 
functions the Church of Christ is a mother to each little 
child in her sacred charge. It is the office work of the 
church to teach, console, discipline and nourish the chil- 
dren of God. These sweet offices of love are motherly work, 
and they characterize the Church of Christ as not only the 
Bride of Christ, or the Church the blessed jesus set up 
protection. I know that "the heavenly Jerusalem is the 
mother of us all," but she is the universal and invisible bride 



THE GOSPEL IN SHADOWS 225 

of 'Christ and is not presented with the organic or motherly- 
functions of the gospel Church, here in time. She is our uni- 
versal "mother" in the symbolic sense that Sarah was the 
mother of Isaac, in whose seed "all the families of the earth 
were blessed." This triumphant blessing pointed to the time- 
ly justification and regeneration of every "heir of promise," 
regardless of any church affiliations in a gospel sense. We 
are all "heirs of promise in Isaac," hence the covenant chil- 
dren of "Sarah," "the free woman." There is too much con- 
nected with this beautiful subject to discuss here, and we 
shall notice a few more characteristics of the Organic 
Bride of Christ, or the Oiurdh t!h-e; blessed Jes.us set up 
and supplied with so many sweet graces of both Bride and 
Mother. O the tender chords of love we find in this "world- 
ly Sanctuary." Like Her "Wilderness" proto-type, her cov- 
erings are supported by Chn st > and her "skirts' drawn out 
by tender cords of divine love over her spiritcal brood, and 
in this sweet shadow, we can hear her, like the mother hen, 
clucking her tender tokens of affection, consolation and in- 
struction. She don't stop here, but she sounds many sig- 
nals of danger to them. Here we call to mind the tender 
words of sweet Jesus, as he looked down the vista of time 
and beheld the awful distruction in wait for the disobedient 
Jews. His fatherly and motherly heart gave expression to 
these words: "O Jerusalem, Jerusalem, which killest the pro- 
phets and stonest them that are sent unto thee; how often 
would I have gathered thy children together, as a hen doth 
gather her brood under her wings, and ye would not." Luke 
13-34. 

Here we can see the Jewish brood, which had been nur- 
tured and instructed under the Jewish Church, and note the 
end of that disobedient brood. O what a solemn warning 
to the "Gospel brood," or children of the Gospel Church. We 
constantly hear the tender clucking of our mother through 
the gospel, and these tender tokens of affection are inter- 



226 THE GOSPEL IX SHADOWS 

spersed with notes of warning. O the dangers that sur- 
round us, dear saints, and the grave responsibilities which 
should open our ears to every note of warning from our gos- 
pel mother. There is a sure distruction that awaits every 
child of grace that goes headlong through life unheeding 
the tender notes of warning and affection pealing forth 
through the gospel." The nature of this distruction is not 
eternal, but as Paul says, "it is an awful thing to fall into the 
hands of the living God." I am sure this was spoken of 
those who have passed from death unto life in regeneration, 
and are become members of the ''Gospel Brood." For the 
apostle was treating of the law of chastisement. O how 
painful are the stripes of God to our qnickened sensibilities. 
For this cause Paul says, '"make straight paths for your feet, 
lest that which is lame be turned out of the way." Every 
little saint bears the marks of infirmity through its fallen 
federal-h"ead, Adam. It is "lame" in some part .at best, 
therefore, liable to "'turn out of the way," and fall under 
the Fatherly strokes of God's chastisement. This is why we 
should constantly heed every '"gospel warning" and *honor 
every solace extended through the gospel Brood, our mother 
in church relations. 



THE GOSPEL IN SHADOWS 227 



CHA1PTER 31. 
THE TYPICAL BRIDE POSSESSED. 

The eternal salvation of God's people is a progressive work 
of God, the Father, God the 'Son, and iGod the Holy Spirit. 
The gospel discloses five divine steps connected with hous- 
ing the bride in heaven. This Divine work finds its analogy 
in a wise man seeking, wedding and providing for his literal 
wife. He first elects her from all the families of earth and 
centers his affections on her; secondly, he determines (pre- 
destinates) to relieve her of any and .all legal obligations 
that might be against her, and assumes every demand the 
law could make against her through life. In this, we see 
her elected, predestinated and redeemed in the purposes of 
her future husband. I note two imperfections in the analogy, 
so far, which might be well to mention, yet they don't de- 
stroy the figure. The natural husband can't redeem his wife 
with blood, neither can he have absolute control over her af- 
fections. These human defects would be contingencies in 
his way to a certain and joyful matrimony. Not so with Christ 
— the eternal Husband of His spiritual bride. He is able to 
pay to the uttermost, all earthly claims against her, with 
His own blood, freely shed for her, and His power is such 
tfhat He can claim and hold her affections, in opposition to 
every earthly allurement. This makes the wedding and the 
conjugal felicity of Christ and His bride just as certain 
in time, as they enlisted in covenant and purpose before 
time. 

We left the natural husband in possession of his bride, so 
far as election, predestination and redemption were con- 
cerned, but his task is only begun. He has mot possessed her. 
He must woo, solicit and gain her affections. In doing this 



228 THE GOSPEL IN SHADOWS 

he must wreck and clean out from her heart all her former 
idols, for no two matrimonial idols can ever occupy the 
same heart at the same time. He must be united with her 
in soul and this sacred union must be cemented by mutual 
vows of constancy. This all done, the union must be legal- 
ized before the world in a ceremonial or baptismal matri- 
mony. In this legal phase the bride takes the name of her 
husband, and passes her claims for protection, support and 
conjugal joys to her husband. Her honor, her wealth and 
comfort is in him. He pays all her debts, fights all her bat- 
tles and gives her medicine for all her temporal ills. 

The spiritual union of Christ and His bride follows the 
natural analogy in figure and type, and if man could give 
his wife eternal life, or salvation, (as many teach), and res- 
urrect her to a glorified state, the analogy would be com- 
plete in the figure, but he can not do this. He says, ''For as 
the heavens are higher than the earth, so are my ways high- 
er than your ways, and my thoughts than your thoughts." 
Isa. 55-9. Man can do many things, God working with him, 
but he can not give life to alien sinners. 

The Jews in Egypt, under the bondage of old Pharaoh, 
were a type of the bride of Christ. Their redemption trans- 
lated them from Egyptian bondage over the "Sea of death" 
into the "Wilderness." It made them full-fledged worship- 
pers of God in the Wilderness Sanctuary. Now, I under- 
stand the gospel to divide this typical redemption," for the 
sake of presenting it to our understandings in simplified 
terms, into "redemption" and sanctification." There is no 
difference only in terms. The purchase price of the bride 
was paid in the blood of the "Paschal lamb," (Jesus) which 
liberated her and gave her life. This was "redemption by 
blood," but in order to break her away from the "flesh-pots 
of Egypt" and land her safely over the Red Sea (death in 
trespasses and sin) she must be redeemed by "power." This 



THE GOSPEL IN SHADOWS 229 

great typical shadow comprehends the redemption of the 
spiritual bride by the blood of Christ and her spiritual birth 
by the Holy Spirit. It is all redemption, but in gospel terms 
it includes the sanctification of the bride. That is, calling 
her from the "weak and beggarly elements" of the world, 
cleansing and purifying her "by the washing of regenera- 
tion," giving her a divine nature and imparting the Divine 
Spirit to her for a constant witness, guide, teacher and 
preserver to final glorification. 

The Jews were redeemed both by price and by power. It 
is so with the bride of Christ. 

"Beneath the tyrant Satan's yoke 
Our souls were long oppressed, 
Till grace our gauling fetters broke, 
And gave the weary rest. 

Jesus in that important hour, 

His mighty arm made known; 

He ransomed us by price and power, 

And claimed us for His own." 

The blood of the "paschal lamb" was sprinkled on the 
doors of the Jews on that "dark and doleful night," and its 
flesh was eaten to give them strength on their journey. 
This sweet typical use of the paschal lamb points us to 
Jesus the Eternal Paschal iLamb for spiritual Israel, who 
was "delivered for our offenses and raised again for our 
justification." Rom. 4-25. The two-fold emblem of His death 
in the "bread and wine" conveys the use of His death for 
spiritual 'Israel. We drink the wine, which speaks in em- 
blematical language the ^sprinkled blood" of our Paschal 
Lamb on the doors of our hearts. 

We eat the "bread" which shows that we are living on 
His risen body, drawing from Him by faith, sufficient nour- 



230 THE GOSPEL IN SHADOWS 

ishment for every fleeting moment of time through the will- 
derness journey. As He mediates at a throne of rich grace 
for us, in His united human and divine nature, He is "the 
Bread of ! God" to us. 

O how rich are we! the unworthy beneficiaries of all the 
eternal benefits of the blood of God, which can not be com- 
pared with the temporal riches of earth, and the covenant 
beneficiaries of all the powers of God. What more can we 
want? What more do we need for present joys and eternal 
prospects? O dear little ones, let us pray for a spirit of re- 
conciliation to God's providences, for His powerful hand up- 
holds our "puny barques" as they tremble over the surging 
billows of time. Just as sure as we are aboard the "Good Old 
Ship of Zion" we will outweather the storm and anchor in 
the sweet haven of bliss. The same wise, loving and power- 
fcl hand that stilled the boisterous waves of rough Galilee 
and said, "peace, be still," steadies and guides the Good Ship 
Zion. O if we could realize the strong love of God for his 
tempest-tossed people, and His ever watchful eye over us 
our joys would run over, even in dire afflictions. We have 
been redeemed and sanctified (regenerated) and we are now 
being preserved. Jude says, "sanctified by God the Father, 
and preserved in Jesus Christ/' O how secure we should 
feel. "Preserved in Jesus Christ. " In Jesus, and sealed up 
wilth preserving grace! No destroying or poisonous ele- 
ment can get into such a vessel to injure its contents. O if 
I only knew that I was thus preserved against timely and 
eternal dangers! I can only hope. Sometimes I think it is 
too good to be true for poor me. Paul mentions things which 
cannot separate us from Christ, so that we are preserved 
against all these things. He says, "Who shall separate us 
from the love of 'Christ? Shall tribulation, or distress, or 
persecution, or famine, or nakedness or perile, or sword? 
Nay, in all these things we are more than conquerors 
through Him that loved us. For I am persuaded, that nei- 



THE GOSPEL IN SHADOWS 231 

ther death, nor life, nor angels, nor principalities, nor pow- 
ers, nor things present, nor things to come, nor height, nor 
depth, nor any other creature shall be able to separate us 
from the love of God, which is in Christ Jesus our Lord." I 
am sure the apostle has made our preservation sure and 
steadfast. The vessel is Christ and the element the "love of 
God" in Him. 

"Ye little flock whom Jesus feeds, 

Dismiss your anxious fears; 
LoOk to the Shepherd of your souls, 

And smile away your fears. 

Though wolves and lions prowl around. 

His staff is your defense; 
Mid sands and rodks your Shepherd's voice 

Calls streams and pastures thence." 

Jesus says, of His bride in prospect, "My sheep hear my 
voice, and I know them, and they foilow me : And I give 
unto them eternal life; and they shall never perish, neither 
shall any man pluck them out of My hand. For My Father, 
which gave them Me, is greater than all; and no man is able 
to pluck them out of My Father's hand." John 10:27. 

If our little member or factor of that composite bride 
should fail to reach the realms of eternal bliss, through the 
negligence of human agencies, then the Lord was mistaken, 
for to that extent, "man" would "pluck them out of the 
Father's hands." 

He says, again, "That of all which He hath given Me I 
should lose nothing, but should raise it up again the last 
day." John 6-39. In this we see the resurrection co- ex- 
tensive with the election, including her redemption sancti- 
fication and preservation to glory. 

He says again, "I pray for them: I pray not for the world, 



232 THE GOSPEL IN SHADOWS 

but for them which Thou hast given Me; for they are Thine." 
John 17-9. 

Dear one, can you conceive of the prayers of Jesus failing 
to in the least into? I am sure His prayers are more ef- 
fective to save and preserve than are the "powers of dark- 
ness" to destroy and lose. I want no better assurance that 
I shall inherit happy eternal Canaan, under the smiles of a 
reconciled Father, than to know that Jesus prayed for lit- 
tle insignificant me. I would rather have His prayer than 
all the works of man, for my eternal salvation. 

"Father, 'tis My desire that all 

'Whom Thou to Me hast given, 
Behold My glory and enjoy 

(With Me an endless heaven. 

Thus Jesus prayed, nor shall His prayer 

Be blown away and lost; 
Christians, rejoice, your landing is sure 

On the celestial coast." 

The "Judgment seat of Christ" is established in the Church. 
Her rules and regulations establishes the guilt or innocence 
of every member of the gospel family, but it is not left with 
her to administer the punishments in every instance. She 
is the mother, in the sense of giving warning and instruction, 
but not the one to chastise. God inflicts the chastisements 
for disobedience on the part of his children. Their way- 
wardness may, and often does, escape the eyes of the Church, 
and on her part escape punishment, but "God is not mocked: 
for whatsoever a man soweth, that shall he also reap." 
If he sows disobedience, he will reap chastisements. If he 
sows obedience, he will reap joy. 

O the eternal bond of union which cements the affections 



THE GOSPEL IN SHADOWS 233 

of this Gospel family, and the eternal glory at the end of its 
race, when Husband, Bride and Children shall enter uipon 
the heavenly threshold, safe from painful chastisements, 
temptations and sin! What a similarity to earthly wedlock 
and its three-fold bond of union do we find in the spiritual 
analogy of Ohrist, His Bride and the gospel brood of saints. 
Father, Mother and Children, all wrapped up in one bundle 
of love. I speak of the Gospel Shadow in its perfect rela- 
tions, and its perfect obedience to those relations as di- 
vinely ordained of God. 

The "first Adam" left am earthly paradise and followed 
his bride into degradation and eternal ruin. This was a vin- 
dictive manifestation of his love for her. The "Second Adam" 
left a heavenly and eternal paradise and sank into the same 
woeful condition, sin and its eternal penalties, excepted, to 
rescue his bride from among the fallen sons and daughters 
of Adam, suffering all the penalties due her from the Courts 
of eternal justice. What a solemn manifestation of nuptial 
love. We see this fervent love crowned with power and glory 
as this heavenly Bride is "caught up to meet her Husband 
in the air," and they sit down together at the marriage sup- 
per of the Lamb." (We have no account of that "Marriage 
Supper" ever breaking up, and we are constrained to believe 
that its sweet and inspiring "nuptials" will be eternal. O 
how this should encourage us to keep our eyes on that com- 
ing event, that shall take place while this old world of sin 
is in flames and the 'kingdoms of Satan are tottering into the 
wreckage of its just rewards. 

As. a shadowy climax of .gospel sweets connected with the 
vital relations of Matrimony, I will just present to your 
vision the "spiritual bride as portrayed by the pen of the 
wisest man that ever lived, (of course Jesus excepted), to- 
wit, Solomon: "The heart of her husband doth safetly trust 
in ;her, so that she shall have no need of spoil. She will do 
him good and not evil all the days of her life.[ She seeketh 



234 THE GOSPEL IN SHADOWS 

wool, and flax, with her hands. She is like the merchant's 
ships; she bringeth her food from afar. She riseth also 
while it is yet night, and giveth meat to her household, and 
a portion to her maidens. She considereth a field, and buy- 
eth it: with the fruit of her hands she planteth a vineyard. 
She girdeth her loins with strength, and strengtheneth her 
arms. She perceiveth that her merchandise is good: her 
candle goeth not out by night. She layeth her hands to 
the spindle, and her hands-hold the distaff. She stretcheth 
out her hand to the poor; yea, she reacheth forth her hands 
to the needy. She is not afraid of the snow for her house- 
hold: for all her household are clothed with scarlet. She 
maketh herself coverings of tapestry; her clothing is silk 
and purple. Her husband is known in the gates, when he 
sitteth among the elders of the land. She maketh fine linen, 
and selleth it; and delivereth girdles unto the merchant. 
Strength and honor are her clothing; and she shall rejoice 
in time to come. She openeth her mouth with wisdom; 
and her tongue is the law of kindness. She looketh well to 
the. ways of her household, and eateth not the bread of idle- 
ness. Her children arise up., and call her blessed; her hus- 
band also, and he praiseth her. Many daughters have done 
virtuously, but thou exeellest them all. Favor is deceitful, 
and beauty is vain; but a woman that feareth the Lord, she 
shall be praised. Give her the fruit of her hands; and let 
her own works praise her in the gates." Prov. 31-11 to 31. 
I am sure that Solomon is here presenting in symbolic 
terms, the Bride of Christ, in gospel shadows, pointing to 
the Organic Church on earth and the many ordained func- 
tions belonging to her as Bride and Mother. 

"On thy soft wings, celestial dove, 
Whilst in this wilderness I rove, 
Oft bear me to that heavenly place. 
To see my Elder Brother's face. 



THE GOSPEL IN SHADOWS 235 

Hail, precious Lamb ! Thy work is done ; 
The throne which Thou art seated on 
For ever occupied shall be; 
O what a pleasing thought to me ! 

Oh, were it not for God's dear Son, 
Who made His Church with himself one. 
Ne'er had my sins been washed away, 
On the great expiation day. 

In His rich blood and sacrifice, 
He waves the pleasure of His eyes: 
And in those vestments all divine, 
His much-loved bride shall ever shine." 



236 THE GOSPEL IN SHADOWS 

CHAPTER 32. 
JUDGMENT, JUSTICE AND MERCY IN AGREEMENT. 

The laws of our country demand a perfect obedience. Its 
justice in this is not questioned by any sane person. A sub- 
ject of this law, is a citizen of our Country. He violates the 
law, and is brought before the Court to account. He is 
proven guilty, and the justice of the Court is vindicated, in 
passing Judgment on him, according to the law. The penalty 
of the law for his crime, is death, and anything short of 
death would insult the Judgment of the Court. The Justice 
of the Court was vindicated in the guilt of the sinner, and 
his judgment cannot be vindicated until the sinner suffers 
his penalty in full of every demand of the law. If the justice 
and the judgment of the Court are vindicated, according to 
the law, we have a dead sinner, to be sure. Now, for the 
question : "How can Justice and Judgment be honored, and 
allow mercy to interfere and save?" If the Court allows 
mercy, he insults either his justice or his judgment; and 
not only that: He insults the Tribunal that made the law 
and attached its penalties, and he insults his constituency 
who elected him to the high and exalted position of Judge. 
He can not afford to show the least particle of mercy to 
the sinner, no matter how his sympathies may rebel, nor 
how penitent the sinner may appear. Mercy is inconsistent 
with the common laws of our country, but I am glad to come 
before a sin-cured world, in whidh all its population are 
sinners, not only by practice, but by nature, and present a 
plan of salvation that will allow mercy a place, without 
insulting either justice or judgment. 

If a sinner is saved, God's justice must be vindicated and 
His Judgment fully honored, and this in perfect harmony 
with mercy (grace.) We know that Justice condemns the 



THE GOSPEL IN SHADOWS 237 

sinner and Judgment consigns him to death, and if he is 
saved, grace must step in between justice and judgment, and 
rescue him from his certain, impending doom. There was a 
Conclave, or a "called session" of heavenly Tribunal concern- 
ing this matter consisting of the Father, the Son and the 
Holy Spirit, "before the world begun," for the purpose of 
saving sinners, without insulting God's justice or His judg- 
ment. This was effected by the Son agreeing to assume "hu- 
man flesh," live a perfect life, such as would fill the demands 
of any equitable law, and to die in the room and stead of the 
sinner. The law demands a perfect citizen. That is its phase 
of justice. Jesus, the Son, manifested in the flesh, presents 
Himself before the Court of, heaven, and justice is satisfied. 
The law's demand is met in a Perfect Citizen. It is not the 
person, the law deals with, but it is guilt. According to the 
decision of the heavenly Court, the sinner's guilt was trans- 
ferred to Jesus, the Son, and judgment was to be inflicted 
on Him, in the sinner's stead, then mercy (grace) could be 
shown the sinner by the Court, with due respect to justice 
and judgment. Justice and judgment brought condemnation 
through Adam, and mercy and grace brought salvation 
through Jesus, the "guilt-bearer," for His people. (Paul says, 
"Who hath saved us, and called us with a holy calling, not 
according to our works, but according to His own purpose 
and grace, which was given us in Christ Jesus before the 
world begun," 'At the great crucial moment of time, on- 
which the concern of time and eternity was focussed, we 
hear the dying Son of God exclaim, "It is finished," and three 
estranged beings, denominated Justice, Judgment and mercy 
stoop over that supernal scene and kiss each other. 

"Pardon and peace through Him abound, 
He can the richest blessings give; 
Salvation in His name is found, 
He bids the dying sinner live." 



238 THE GOSPEL IN SHADOWS 

"O the manifold wisdom of God! Life was treasured up in 
Christ, before death entered by Adam; confirmed in the 
second head, before fallen hi the first; mercy and peace 
triumphant, while righteousness and truth approve; God 
appears just, and yet justifies the ungodly; sins are freely 
pardoned, and vengeance is taken on man's inventions; a 
price is paid, yet man is saved by grace ; mercy and grace 
are glorified, yet holiness and justice are honored; Satan 
is out done by infinite wisdom, and the lawful captives are 
delivered; saints are nothing, and yet the least of them are 
great when God is all in all." 



THE GOSPEL IN SHADOWS . 239 

CHAPTER 33. 

A GOSPEL DREAM. 

All dreams are not prophetic. Some are. Many are in- 
structive that are not. I dreamed that 1 was wandering in 
a wilderness valley. I was searching for something; 1 knew 
not what, when I came up to a little child, that was crying 
for something it could not explain to me. I was wondering 
how to provide for it, when my attention was called above 
me. I was standing mearly under a ladder which descended 
to within a few feet of the ground, and on the top I beheld 
a woman. It occurred to me that she- was the mother of the 
child I had found, and it was my duty to scale the ladder 
with the child, and place it in her loving arms, and in touch 
with her full breasts. I #id this, and felt great relief, and 
went on rejoicing over what I had done. This dream was a 
satisfactory definition of the gospel of Christ, to me. God's 
little crying children are scattered about in the wilderness 
valleys of earth. They are quickened into life, therefore, 
they are hungering and thirsting for spiritual food and 
drink. Sarah is the covenant mother of the bride. All cove- 
mant blessings abound in our invisible mother, and it is the 
office of the gospel to give hungering children a knowledge 
of their ridh inheritance enabling them to nurse their spir- 
itual mother's full breast, by faith and "grow in the know- 
ledge of the Lord and Saviour Jesus Christ. 

CHAPTER 34. 
CONDENSED SERMONS. 

Thousands of professors want Christ for their Husband 
in heaven, but they don't want Him their Husband on 
earth. "No man can serve two masters: for either he will 
hate the one, and love the other; or else, he will hold to the 



240 • THE GOSPEL IN SHADOWS 

one, and despise the other. Ye can not serve God and mam- 
mon. Math. 6-24. All God's dear saints lost their first 
husband (the law) on the cross. He died with Christ. They 
are married to Christ in regeneration, and should love, serve 
and keep themselves unto Him so long as they live in the 
world. 

Sin is a spring that sends forth a continual stream of 
pollution. It is not a pond that can be dried up, or purified 
by good works, as priestly hirelings teach. It is a consuming 
fire that nothing can extinguish, except the redeeming blood 
of Jesus, applied by the Holy Spirit. This divine operation 
opens up a "fountain" of conquering grace, which sancti- 
fies the works of the law to the glory of God, and their 
good. O the depth of the riches both of the wisdom and 
knowledge of God! How unsearchable are His judgments, 
and His ways past finding out. Rom. 11-33. 

Temptations from without, are as weeds thrown in the 
garden, but our indwelling and "besetting sins" are as 
weeds growing in the garden. All the allurements of this 
world may be removed far away from my sight, hearing 
and reach, yet the sin of covetousness keeps gnawing at 
my heart, and condemns me, unless atoned for by the blood 
of Jesus. The law says, "Thou shalt not covet." To covet is 
to desire. Desire is a spontaneous production of nature, 
therefore the nature must be changed, to get around the sin 
of "covetousness." 

Like the hypocrite, the eagle soars high with his eyes on 
things below. I would much rather remain low, in the dust 
of humility, with my eyes on things above. A great many of 
God's little children are tainted with hypocritical blood, which 
is a great fleshly asset. Hypocrisy and pride are twin ad- 
versaries, and no worse rebels ever besiege a saint of God. 
A swine may wash like a sheep, but its nature remains. 
"Woe unto you, Scribes and Pharsees, hypocrites! for ye 



THE GOSPEL IN SHADOWS 241 

make clean the outside of the cup and of the platter, but 
within they are full of extortion and excess." Matt. 23-25. 

GRACE AND WORKS COMPARED. 
GRACE.- WORKS. 

Election. Repentence. 

Predestination. Faith. 

Redemption. Baptism. 

Sanctification. Church Fellowship. 

Obedience. Communion. 

Which plan of eternal salvation most resembles a "sand 
foundation?" We have the two plans advocated among 
Adam sinners. The ''work" advocates, wrangle over the 
order of the above schedule of steps, but, in substance, 
they all cover the ground. They contend that faith is not 
works, etc., but their system says the alien sinner must 
EXERCISE faith. If to ''exercise" is not to work, I don't 
know the meaning of words. The system is "out of joint," 
inasmuch as it has the alien sinner to exercise a thing he 
doesn't possess. The dead sinner, like Esau of old, can 
find no place of "repentence." 

O Christian, you act below your calling, when you trouble 
about temporal things. Should a baby want for a "rattle" 
that is heir to a crown? We are children of God both by 
birth and adoption— a two-fold cord that cannot be broken. 
The Son of God is our Elder Brother, and we are joint heirs 
with Him to all the riches, all the honors and all the glories 
of blissful heaven. We can't fool away our inheritance 
(apostatize) because Jesus, our Brother would have to agree 
to such a deal, and He will never do that. \We are all 
"minor-heirs," until we come into possession of our inherit- 
ance, and for that to pass out of our hands, the "joint heirs" 
must be consulted, and the Court must vindicate the transac- 



242 THE GOSPEL IN SHADOWS 

ion. All our treasures are just ahead of us, and we can eu- 
joy them by faith. 

O ye banished seed! be glad 
Christ our advocate is made, 
Us to save our flesh assumes, 
Brother to our souls becomes." 

"The apple-tree is delightful for shadow, so is Christ. He 
is a shadow to poor sinners when they are scorched with 
troubles without, and terrors within. The prophet says, 'and 
a man (Christ) shall be a hiding place from the wind, and as 
a covert from the tempest; as rivers of water in a dry 
place; as a shadow of a great rock in a weary land.' Isa. 
32-2. The apple-tree is delightful for pleasantness of fruit: 
so is the Lord Jesus for those pleasant fruits of righteous- 
ness and holiness that grow upon Him: The apple-tree is 
delightful for varieties: so is Christ, for there are all varie- 
ties of excellences in Himself: "It pleased the Father that in 
Him should all fullness dwell." Col. 1-19. 

The picture of the Lord is our graces, and should not be 
hidden nor desecrated. In the days of Augustus Caesar it 
was a crime to wear his image on a ring or coin into a dis- 
reputable place. O how careful we should be with the 
"image" of our blessed Savior, which He has so graciously 
imprinted on our hearts. That sweet picture should shine 
out to the world in our graces (words and actions), and "let 
our light so shine before men, that they may see our good 
works, and glorify our Father which is in heaven." Mat. 
5-16. 

Faith is like the spring in a watch, as it starts all the com- 
plicated works to action. It is also like the woman of Solo- 
mon who "set all her maidens to work." Faith sets joy to 
work, it sets hope to work, it sets Godly sorrow to work. It 
is the main-spring of all true Christian obedience. It is the 



THE GOSPEL IN SHADOWS 243 

oil of heaven which season's creature devotion. God is t'he 
"Author" of it and He supplies His saints with it, when He 
calls them from "nature's darkness" to life and glory. It is 
their shield and buckler as they encounter enemies within 
and without, on their march to Canaan. O Lord, increase 
our faith. 

CHRIST THE CENTER. 

Christ, the center of all things — walked with men in old 
times, took abode, sovereignty, in the womb of the virgin 
Mary, was born in Bethlehem, died on the cross of Cal- 
vary and ascended back to heaven. He was the Center Tree 
in the Garden of Eden. He is the central figure in the Bible : 
He is the Spiritual Solar Orb around which the smaller sat- 
ellites revolve, receiving liglht, life and energy. 

THE ATONEMENT. 

The atonement of Christ did mot only satisfy for our sins, 
but it brought life and immortality. He not only satisfied 
the law, but He magnified it. "He came that we might have 
life (regeneration) and that we might have it more abund- 
antly." That is joy, peace and hope through the gospel. 

MY CHURCH PREFERENCE. 

Dear reader: I have done the best I could to reveal the 
true Church of Christ through the Shadows in the Bible. I 
have exposed error in principle, but not in name, and I have 
presented the truth in principle, without a denominational 
name. It has not been my ambition to foster the interest 
of my Church, nor to promote some hobby of my own, but I 
have labored to present the simple gospel truth, to the com- 
fort and instruction of the Lord's people, regardless of 
church affiliations color or conditions of life. 

I am sure that the glory of God and the consolation of His 
little children depends primarily, on our knowledge of the 



244 THE GOSPEL IX SHADOWS 

truth in our salvation and our true gospel obedience to gos- 
pel precepts. This knowledge I have tried to present as it is 
revealed in "types and shadows.'! believe I have presented 
Jesus, the all-sufficient Sacrifice and Substitute for His peo- 
ple, and the bride or invisible Church of Christ, as the 
everlasting beneficiary of redeeming grace. Our investiga- 
tion has revealed Christ as the "Great Treasure-House" of 
all things needful for the calling, sanctifying, preserving and 
glorifying of the bride, and the Holy Spirit as clothing her 
with all these heavenly graces, independent of creature helps 
or timely hindrances. The gospel, as fulfilled by the law, 
only instructs spiritual Jews, and comforts them by pre- 
senting to them the glorious promises and their eternal in- 
terest in them by covenant stipulations, not made with man, 
but between, the Father and Son before the foundation of 
the world. [What the law did for temporal Jews, the gospel 
does for spiritual Jews (saints). It serves a sweet purpose. 
but it doesn't give life. The Jews were saved from Egyptian 
bondage before the law was given. Spiritual Jews are saved 
from wrath before the gospel belongs to them. 

These eternal principles of salvation characterized the 
Church in the 15th and 16th centuries. Election, predestina- 
tion, sanctification, final preservation and glorification, all 
by the sovereign and irresistible grace of God, was the 
theme of the illustrious seven Johns, who proclaimed them 
in sermon and song, to wit: John Bunyan. John Gill, John 
Calvin, John Newton, John Wicliff, John Cloverdale and John 
Huss, the last three sealing their faith in the horrid flames. 
The same fundamental doctrines of grace gave birth to the 
'London Confession of Faith in the year 1689, and have been 
honored and contended for by the Primitive Baptist Church 
up to the present time. I find these principles of doctrine 
congenial with the total depravity and creature impotency 
of Adam's posterity. This condition of fallen men makes the 



THE GOSPEL IN SHADOWS 245 

sovereign grace of God in His salvation imperative. I have 
no special love and zeal for my denomination's name, but the 
principles of doctrine they advocate find a sweet fellowship 
with my experience of grace, if, indeed I have such an 
experience. They were called Baptist, to distinguish them 
from Catholicism and the Reformed Church of England. 
These blood-bought principles of doctrine have characterized 
true, or Primitive Baptist down through the intervening 
years of time, and we find them today the only organic 
body of Christians who wear these precious gospel orna- 
ments as pure and untarnished, as when they, came out of 
the fires of Roman persecution. While I desire to journey 
through this thorny maze with these "poor and afflicted 
people," and ascribe my salvation to the sovereign and re- 
deeming grace of God, I have a sweet and tender fellowship 
for God's little children in other churches, and those belong- 
ing to no visible organization whatever. 

I would not have my dear reader to fail to cherish a full 
and free Christian fellowship for me because my name is 
not enrolled on his or her church book. Let us rejoice in 
the sweet hope that our names are enrolled on the same 
blood-bought Church book in that bright world above. O 
how sweet the thought that neither creeds nor temporal 
conditions can divide the people of God in our eternal 
abode. 

"Behold the righteous marching home. 
And all the angels bid them come; 
While Christ, the Judge, with joy proclaims, 
Here comes my saints, I'll own their names. 

Ye everlasting doors, fly wide, 
Make ready to receive my bride; 
Ye trumps of heaven, proclaim abroad, 
Here comes the purchase of my blood." 



246 THE GOSPEL IN SHADOWS 

In prophetic vision John says, "I beheld, and, io, a great 
multitude, which no man could number, of all nations, and 
kindreds, and people, and tongues, stood before the throne, 
and before the Lamb, clothed in white robes, and palm-; in 
their hands, and cried with a loud voice, saying, salvation 
to our God which sitteth upon the throne, and unto the 
Lamb. Rev. 7-9. It makes no difference in that glorified 
number as to what name we wear here. That invisible 
Church is sealed and sure. Like her type in the temporal 
Jews, not one of them will be left down in Pharaoh's land, 
but at the word and command of the same God, will move 
out in obedience toward Eternal Canaan. She may come 
to the crossing of Jordan from various courses, but they 
will all come out on the Canaan-side together. Glorious 
thought. 

MY PETITION. 

O Almighty God, the Lord of life and death, of sickness 
and health, affllictions and joys, at whose adorable pres- 
ence, Arch Angels and glorified saints bow in •humble adora- 
tion, and at whose feet cast their glittering crowns, saying. 
holy, holy, art thou, Lord, God Almighty; L a poor- sin- 
polluted man would ask thee to regard my supplications, at 
the throne of thy rich grace. O God, I come to thee s'horn 
of any creature worth or merit. I acknowledge my nothing- 
ness in power, wisdom and goodness, and I desire to fall 
at thy feet, a crying and pleading lump of sinful clay. I 
confess with shame, that I am a daily trespasser against thy 
law and against thy grace. My eyes look for earthly at- 
tractions, and slight the eternal beauties of thy kingdom. 
My feet walk in by and forbidden paths, and shun the 
straight and narrow way to thy joyful bounties. My hands 
fail to minister to the afflictions and needs of thy little 
saints, as they should, and they handle the unsanctified 



THE GOSPEL IN SHADOWS 247 

things of earth. My tongue fails to honor, praise and .mag- 
nify thy holy name, and to comfort, instruct and Ibuild up 
thy believing children, as it ought. My mind revels in vain 
and sinful imaginations, and sftwins 'holy meditations and 
sanctified duties to thee, the Author and Finisher of my 
salvation. O blessed 1 and holy father, forgive me all my 
shortcomings, and anoint me, soul, (spirit and body, with the 
dews from on high, that I may render unto thee acceptable 
homage, and "offer my 'bady a living sacrifice, holy and 
acceptable unto God." Enable me to render unto thee a 
thankful heart for the manifold blessings, both seen and 
unseen, that have rained down on me from the over-shadow- 
ing cloud's of thy common and special providences, even 
from the beginning of my unprofitable life to the present 
time. Above all, give me sufficient grace to praise thee for 
the gift of thy darling Son, as I ought, and for the sweet 
hope that thou hast given me, a poor undeserving rebel, in 
His redeemiing and sanctifying benefits. O most merciful 
and Holy Father, direct my slippery steps in the way of 
holiness and peace, uphold my sinful life by thy sovereign 
grace, and wlhen it is thy will to call me home to thee 
forsake me not in the trying and chilly arms of death, Ibut 
let thy rod and thy staff comfort me. Enable me to end my 
race in peace with thee and all mankind, and in the morn- 
ing of t"he Great Resurrection, own and crown me thine, 
in that world of bliss, where I can render equal and undi- 
vided praise to Father, Son and Holy Spirit. 

BENEDICTION. 

"May the grace of Christ our Savior, 
And the Father's boundless love, 
With the Holy Spirit's favor, 
Rest upon us from above ! 



248 THE GOSPEL IN SHADOWS 

Tims may we abide in union 
With each other and 1 the Lord; 

And posses, in sweet commnion, 
Joys which earth cannot afford." 

It is my prayer that God may sanctify this entire message 
to His matchless glory, and to the consolation and instruc- 
tion of His believing children, regardless of church affilia- 
tion of any earthly conditions; believing that His children 
are confined to no creed, place nor condition of life. To 
His matchless name be all the glory and honor, forever. 
— Amen. 




m) 




Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologie 



LIBRARY OF CONGRESS 



014 478 899 * 



